SB - Canto - 01 - Chapter - 04 - Appearance of Narada

4 - Appearance of Narada
Tuesday, 12 December 2017 10:58
Canto 1 Page 491

Shrila Prabhupada - purports
Visvanatha Cakravarti Thakur - Sasartha-Darsini-tika
Srila Sridhara Swami - Bhavartha-dipika
Srila Jiva Goswami - Krama Sandarbha
Sri Vallabhacarya - Sri Subodhini
Important points in text
Analogies / comparisons in text
References in commentaries
Chapter Heading - 20bold, Section Heading - 18bold, Subsection Heading - 16bold, Title
heading and verse number - 14bold, Text – 12
Chapter 4. The Appearance of Çré Närada

1.4.1
vyäsa uväca
iti bruväëaà saàstüya
munénäà dérgha-satriëäm
våddhaù kula-patiù sütaà
bahvåcaù çaunako 'bravét
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bahvåcaù çaunako 'bravét
Word-For-Word Meanings
vyäsaù—Vyäsadeva; uväca—said; iti—thus; bruväëam—speaking; saàstüya—
congratulating; munénäm—of the great sages; dérgha—prolonged; satriëäm—of those
engaged in the performance of sacrifice; våddhaù—elderly; kula-patiù—head of the
assembly; sütam—unto Süta Gosvämé; bahu-åcaù—learned; çaunakaù—of the name
Çaunaka; abravét—addressed.
SP Translation
Çré Vyäsadeva said: On hearing Süta Gosvämé speak thus, Çaunaka Muni, who was the
elderly, learned leader of all the åñis engaged in that prolonged sacrificial ceremony,
congratulated Süta Gosvämé by addressing him as follows.
VCT translation
Vyäsa said: Among the sages gathered for the long sacrifice, Çaunaka, eldest by age, of
high parentage and superior in Vedic knowledge, praising Süta who had just spoken,
began speaking.
VA translation
"Sri Veda Vyaasa said, "After telling like this, and after praising the noble stature of Sri
Soota, sage Sounaka, who followed the Rig Veda, who was the oldest among the sages,
who had started the 1000 year "Satra" (sacrifice) and the controller of this group of sages,
now spoke the following words."
Summary of verse:
Purport
In a meeting of learned men, when there are congratulations or addresses for the
speaker, the qualifications of the congratulator should be as follows. He must be the
leader of the house and an elderly man. He must be vastly learned also. Çré Çaunaka Åñi
had all these qualifications, and thus he stood up to congratulate Çré Süta Gosvämé when
he expressed his desire to present Çrémad-Bhägavatam exactly as he heard it from
Çukadeva Gosvämé and also realized it personally. Personal realization does not mean
that one should, out of vanity, attempt to show one's own learning by trying to surpass
the previous äcärya. He must have full confidence in the previous äcärya, and at the
same time he must realize the subject matter so nicely that he can present the matter for
the particular circumstances in a suitable manner. The original purpose of the text must be
maintained. No obscure meaning should be screwed out of it, yet it should be presented
in an interesting manner for the understanding of the audience. This is called
realization. The leader of the assembly, Çaunaka, could estimate the value of the speaker,
Çré Süta Gosvämé, simply by his uttering yathädhétam and yathä-mati, and therefore he
was very glad to congratulate him in ecstasy. No learned man should be willing to hear a
person who does not represent the original äcärya. So the speaker and the audience were
bona fide in this meeting where Bhägavatam was being recited for the second time. That
should be the standard of recitation of Bhägavatam, so that its real purpose can be served
and Lord Kåñëa can be realized without difficulty. Unless this situation is created,
Bhägavatam recitation will be for ulterior purposes, and such recitation is useless labor
both for the speaker and for the audience.
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both for the speaker and for the audience.
Sarartha Darsini tika

In the Fourth chapter the excellence of the speaker and the hearer of the Bhägavatam are
declared. Also, the mercy that Vyäsa received and its previous absence are described.
Because he was the eldest by age (vròdhaù), superior by family lineage (kula-pati) and
superior by knowledge acquired through studying the Veda (bahvrcaù), Çaunaka was
chosen by the sages to ask the questions.
Bhavartha Dipika
turye bhägavatärambha-/ käraëatvena varëyate
vyäsasyäparitoñas tu/ tapaù pravacanädibhiù
ity evaà prasannatayä çrävayéñyäméti bruväëam. munénäà bahünäà madhye ekena

vaktavye yo våddho våddheñv api bahuñu yaù kula-patir gaëa-mukhyas teñv api bahuñu yo
bahv-åcaù åg-vedé tena vaktavyam. ata evam-bhütatväc chaunako ’bravét.
Çré Subodhiné:
“Up to now, the three types of "deserving” persons (Adhikaari) have been described viz.
tower, middle and the "best". Due to this, as per the determination of this "deserving"
nature, the first canto has been divided into three divisions. In this way, the first 3
chapters of 1st canto is the 1st division of chapters, (ie of the 3 divisions).
In this "division", it is said, that the qualities of the "speaker" and the "hearer" (Vakta
and Srota) are being described viz. (1) developing an aspiration to “know” (Jijnasa). (2)
Having a heart, without envy and jealousy (Amatsar). (3) Having a deep respect to
listen to our Lord's "Leelas" — these are the "virtues" (Gunas) of a "hearer". As regards
the "virtues" of the speaker, the same are (1) He should have heard this Sri Bhagavatam.
(2) Who is clever and wise in expounding it and (3) who has been blessed with the
secrets of true knowledge!
Whenever, we are able to see these attributes in both the hearer and the speaker, then,
both of them, as per their deserving nature are of the "low" (Hcena) category. Here, in
the first canto, through the 1st chapter, it has been said, that the "hearer" was equipped
with the eagerness to know (Jijnasa), and the speaker has been described, as one, who
had already listened and heard Sri Bhagavatam.
In the second chapter, the hearer has been told to be without envy or Jealousy, and the
speaker to be clever and having good speaking ability, and also being wise.
In the third chapter, the hearer has been told to be a person, who has deep respect to
listen to this holy treatise, and the speaker to be equipped with the secrets of this
knowledge (about Sri Bhagavatam). In this way, through these 3 chapters of 1st canto,
the "deserving nature" of persons of the "low" category has been determined. In other
words, the "meaning" of this Sri Bhagavatam has been determined and understood as per
their "deserving" nature.
In the second division, a description of the "middle" category of "deserving" nature is

being described. Here the 4th, 5th and the 6th chapters (3 of them) of the 1st canto have
been taken up for consideration. In the first division, there is a mention of "giving up of
prescribed duties". Here also, the giving up of the duties and results, which accrue to a
person, due to fate or luck also, is being spoken of. In this way. there is a similarity
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person, due to fate or luck also, is being spoken of. In this way. there is a similarity
between the two divisions (I.e. giving up of the prescribed duties and results thereof, and
giving up of the duties and results, which are brought by fate or luck). Hence, in this
division also, three chapters (4.5 and 6) have been taken up for analysts.
In this second division, it is said, that both the speaker and hearer should have the three
virtues of: (1) The grace of our Lord (Bhagavat Krupa). (2) Being "belonging" to our Lord
(Bhagavadeeyatwa) and (3) being of the divine nature of our Lord (Bhagavatwa). Each
of these three "virtues" are described in each of these three chapters - thus expounding
in three chapters, the "deserving" nature of the "middle" (Madhyama) order.
In this second division. Sri Naraada is the "deserving" speaker and the “hearer” (Vyaasji)
is told be full of "unhappiness and sorrow". Hence, both of them can be told to be only of
the "middle" order only. Sri Naraada and others do not have "Vairaagyam".
(renunciation and detachment) and hence are treated as of "middle" order of "deserving"
only. Sri Naraada had full "Jnana" (knowledge) but he lacked "detachment" (Vairagyam).
Sri Soota had knowledge of the “sound”, (words) but not the "inner meaning" (Artha) of
these "words". Sri Suka had "Vairagyam", and had also the knowledge of both "words" and
"meaning of words". (Sabda and Artha). It is very essential to have total "Vairaagyam"
(detachment) for the coming of our Lord. In our heart, or for his "Darsan"! If this virtue
of detachment is blissing, then, the "knowledge" which one has, would lead to "ego" only.
Hence Sri Sukadeva is considered as of the highest category of "deserving" persons!
Though, Sri Naraada had heard about this Sri Bhagavatam from his own father Lord
Brahma, as the power of "evidence" (Pramaana) in Sri Narada is greater than "loving
grace" (Prameya) which happened through the will of our Lord, the rise of "detachment"
(Vairagyam) in Sri Naarada did not take place! In other words, a devotee gets
"detatched" only through the Grace and will of Our Lord.
As Sri Naraada gives only "knowledge pertaining to "Nara" (human), he is called as

"Naarada". Hence, Sri Naarada has authority to give "knowledge" (Jnana) and this
"aspect" will be made very clear towards the end of this chapter. Though, it was
appropriate to have regarded Sri Naraada, as the "best" of deserving persons, due to the
will of our Lord, as Sri Naarada was not blessed with the virtue of "detachment", Sri
Naarada has been considered, as per the qualities he was endowed with, as only being of
the "middle" order only.
In this 4th chapter. Sri Sukadeva being the "best" of speakers is said to be equipped with
"detachment" (Vairaagyam).
In the previous "division", the meaning of "Sri Bhagavatam" was explained, as per his
own "deserving" nature (authority – Adhikaar). It was explained, that Sri Bhagavatam is
the "root" (Moola) of all Jnana (knowledge). Sri Veda Vyaasa is now telling, that sage
Sounaka had asked Sri Soota, "Through the listening of which Sri Bhagavatam. Oh
Soota!, you have got the "Jnana" of the true meaning of this holy treatise, please explain
to us this very same Sri Bhagavatam only" - as per the next verse.
Only on the completion of the speech of the speaker, usually, the one who "hears"
(hearer) asks the questions. But, here, due to the rise of intense desire to hear and know
more, in the minds of sage Sounaka and others, they began to ask the questions, even
before Sri Soota finished his speech. Sri Soota had already told, in a summarized form,
the true meaning of Sri Bhagavatam as the "root" (basis) of all spiritual wisdom. Hence,
due to their avid interest on this subject, they whole-heartedly praised Sri Soota. This
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due to their avid interest on this subject, they whole-heartedly praised Sri Soota. This
particular "praise" is not mentioned in detail here.
In the first instance, as their eagerness to hear more was very powerful, they had all
asked about Sri Bhagavatam. But at this time, they realized, that the meanings of the
words uttered by Sri Soota, had deep import and value. This, they realized through deep
contemplation about the value of this holy treatise. Moreover, knowing that our Lord
will certainly manifest Himself, as an incarnation during the 1000 years of their
"sacrifice" only, they had started the performance of this sacrifice". Now, all of them
thought that if they were to ask the "questions" in unison, then, there will be confusion
and pell-mell! - due to which, there may not be any "listening" at all! Hence, all of them
did not ask the questions which were there in their mind. But sage Sounaka, being aware
of the Lord, who is the "symbol" of all "sacrifices", being seated in the hearts of the sages,
who were performing this sacrifice, now spoke to Sri Soota, on behalf of all of them.
"Old" (Vridha) - this word is used to indicate “old in Jnana" (knowledge), as Sage
Sounaka was also the controller (leader) of this group of sages. The real knowledge in
one’s intellect occurs only during the "old" age. Moreover, sage Sounaka was the Guru of
this group of sages too! Usually, the disciples, with a view to spread the wisdom of the
Guru have deep faith in his words. This is the truth emphasized through the use of the
words "old" and "the leader of the group of sages".
There are 4 types of "questions" asked. (1) Pertaining to Sri Bhagavatam. (2) As regards
the "doer" (devotee). (3) As regards the "speaker" and (4) as regards the "hearer". The
first question is asked as follows.
Other thoughts
2-13 Shaunaka Rishi’s quetions

1.4.2
çaunaka uväca
süta süta mahä-bhäga
vada no vadatäà vara
kathäà bhägavatéà puëyäà
yad äha bhagaväï chukaù
çaunakaù—Çaunaka; uväca—said; süta süta—O Süta Gosvämé; mahä-bhäga—the most
fortunate; vada—please speak; naù—unto us; vadatäm—of those who can speak; vara—
respected; kathäm—message; bhägavatém—of the Bhägavatam; puëyäm—pious; yat—
which; äha—said; bhagavän—greatly powerful; çukaù—Çré Çukadeva Gosvämé.
SP Translation
Çaunaka said: O Süta Gosvämé, you are the most fortunate and respected of all those who
can speak and recite. Please relate the pious message of Çrémad-Bhägavatam, which was
spoken by the great and powerful sage Çukadeva Gosvämé.
VCT translation
Çaunaka said: O Süta! O Süta! Fortunate soul! Best of speakers! Please tell us the pure
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Çaunaka said: O Süta! O Süta! Fortunate soul! Best of speakers! Please tell us the pure
stories related to the Lord which the glorious Çuka spoke at the assembly of Parékñit.
VA translation
“Sage Sounaka said. “Oh! very fortunate Sri Soota! who is the "best" among the
speakers! Please tell for all of us, the story of Srimad Bhagavatam, which is the symbol of
“Dharma”, and which was told by Sri Sukadeva.”
Summary of verse:
Purport
Süta Gosvämé is twice addressed herein by Çaunaka Gosvämé out of great joy because he
and the members of the assembly were eager to hear the text of Bhägavatam uttered by
Çukadeva Gosvämé. They were not interested in hearing it from a bogus person who
would interpret in his own way to suit his own purpose. Generally the so-called
Bhägavatam reciters are either professional readers or so-called learned impersonalists
who cannot enter into the transcendental personal activities of the Supreme Person.
Such impersonalists twist some meanings out of Bhägavatam to suit and support
impersonalist views, and the professional readers at once go to the Tenth Canto to
misexplain the most confidential part of the Lord's pastimes. Neither of these reciters
are bona fide persons to recite Bhägavatam. Only one who is prepared to present
Bhägavatam in the light of Çukadeva Gosvämé and only those who are prepared to hear
Çukadeva Gosvämé and his representative are bona fide participants in the
transcendental discussion of Çrémad-Bhägavatam.

He addresses Süta twice out of joy. Yat stands for yam.
Bhavartha Dipika
yat yäà kathäm äha.
Çré Subodhiné:
Sri Soota has been addressed “twice”, (as “Soota. Soota”) and this indicates respect and
regards for Sri Soota. “Oh! Sri Soota! You are indeed a very fortunate person, as you
have completed listening to Sri Bhagavatam. This is indicated through the word
"fortunate person" (Mahabhaga) used here.
The syllable "Naha" (us) meanis "for our sake". The purport here is, that “we are not just
“listeners” only of Sri Bhagavatam, but we are deeply interested to understand folly the
inner meaning of this holy treatise. You are the “best” among the speakers. Please tell us
the same “story”, the listening of which has made you tell us the meaning of this
scripture up to now.”
The word “Punyaam" (of good deeds) here has the meaning of "righteousnes"s (Dharma-
roopa). This “story” symbolizes "Dharma". Like the “sacrifices” are prescribed to be
performed, in the same way, this is also a “duty”, which should be done”. We have great
interest for this as Sri Bhagavatam has been rendered by Sri Sukadeva”. The words
“Sukaha” (Sri Suka) is used to indicate, that Sri Sukadeva was a “liberated soul" (Jeevan
Muktha) and the word “Bhagavan" is used to indicate, that Sri Sukadeva was fully
endowed with all the divine virtues of our Lord. Due to this, the story of Sri
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endowed with all the divine virtues of our Lord. Due to this, the story of Sri
Bhagavatam, told by him is very valuable and highest.
The second question is asked as follows.
Other thoughts

1.4.3
kasmin yuge pravåtteyaà

sthäne vä kena hetunä
kutaù saïcoditaù kåñëaù
kåtavän saàhitäà muniù
kasmin—in which; yuge—period; pravåttä—was begun; iyam—this; sthäne—in the place;
vä—or; kena—on what; hetunä—ground; kutaù—wherefrom; saïcoditaù—inspired by;
kåñëaù—Kåñëa-dvaipäyana Vyäsa; kåtavän—compiled; saàhitäm—Vedic literature;
muniù—the learned.
SP Translation
In what period and at what place was this first begun, and why was this taken up? From
where did Kåñëa-dvaipäyana Vyäsa, the great sage, get the inspiration to compile this
literature?
VCT translation
In which yuga, in what place, and for what reason did the sage Vyäsa write this work?
Who inspired him to write this work?
VA translation
“In which aeon (Yuga), in which place, and due to what reason, this Sri Bhagavatam
story came to be told or begun? On whose inspiration, did Sri Veda Vyaasa write this holy
Sri Bhagavatam?”
Summary of verse:
Purport
Because Çrémad-Bhägavatam is the special contribution of Çréla Vyäsadeva, there are so
many inquiries by the learned Çaunaka Muni. It was known to him that Çréla Vyäsadeva
had already explained the text of the Vedas in various ways up to the Mahäbhärata for
the understanding of less intelligent women, çüdras and fallen members of the family of
twice-born men. Çrémad-Bhägavatam is transcendental to all of them because it has
nothing to do with anything mundane. So the inquiries are very intelligent and
relevant.

Kutaù here is a särva-vibhakti (applicable to all cases of nouns). The suffix taù indicates
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Kutaù here is a särva-vibhakti (applicable to all cases of nouns). The suffix taù indicates
“from.” It means “by whom.” Kåñëa refers to Vyäsa.
Bhavartha Dipika
kasmin vä sthäne. kena hetuneti mahäbhäratädi-dharma-çästräëi kåtavataù punar etat
saàhitä-karaëe kià käraëam ity arthaù. kuta iti särva-vibhaktikas tasiù. kena pravartita
ity arthaù. kåñëo vyäsaù.
Çré Subodhiné:
The sages now ask the question as to the place, time and reason, and, which is the
"obedient servant" (Parikar), who inspired Sri Veda Vyaasa, who was also an obedient
associate or servant of our Lord. As all of them are "obedient loving servants" of our
Lord, and they have been particularly named here. In which time, in which place and
through which reason, this Sri Bhagavatam got it's "birth" or "initiated"?
The origination of Sri Bhagavatam was caused by the "unhappiness" of the mind of Sri
Veda Vyaasa. Whosoever had inspired Sri Veda Vyaasa, is important, but what matters
most, is as to why, this "inspiration" was done? What was the reason for this inspiration?
In this way, in which "time" (Yuga), at which place, and due to which reason, this Sri
Bhagavatam was "Inspired" to be written? And who was the "inspirer"?
Here. Sri Veda Vyaasa has been hailed as a "Muni" - a sage who "contemplates" in his
mind, is called as a "Muni". Usually, when a treatise has to be written, "contemplation"
gets blocked. Then, in which way, Sri Veda Vyaasa made this treatise?
The third "question" is asked through 5 verses - pertaining to the "speaker"
Other thoughts

1.4.4
tasya putro mahä-yogé

sama-dåì nirvikalpakaù
ekänta-matir unnidro
güòho müòha iveyate
tasya—his; putraù—son; mahä-yogé—a great devotee; sama-dåk—equibalanced;
nirvikalpakaù—absolute monist; ekänta-matiù—fixed in monism or oneness of mind;
unnidraù—surpassed nescience; güòhaù—not exposed; müòhaù—stunted; iva—like;
éyate—appears like.
SP Translation
His [Vyäsadeva's] son was a great devotee, an equibalanced monist, whose mind was
always concentrated in monism. He was transcendental to mundane activities, but being
unexposed, he appeared like an ignorant person.
VCT translation
His son, a great yogé, seeing all things equally, fully realized in brahman, with mind
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His son, a great yogé, seeing all things equally, fully realized in brahman, with mind
concentrated on one goal, having dispelled ignorance, hid himself from the public and
appeared to be a fool.
VA translation
"The son of Sri Veda Vyaasa, Sri Sukadeva, is always in "Samaadhi"! He sees and
knows, that Brahman is present in all places! He is aware of the permanent "Jnana" as
described by the Sankhya system! He is equipped with an intellect, which likes to live
alone! Sleep-free and prefers to live in "secret" (hidden). This Sri Sukadeva, with all
these qualities, looks like a "foolish" person in this world."
Summary of verse:
Purport
Çréla Çukadeva Gosvämé was a liberated soul, and thus he remained always alert not to
be trapped by the illusory energy. In the Bhagavad-gétä this alertness is very lucidly
explained. The liberated soul and the conditioned soul have different engagements. The
liberated soul is always engaged in the progressive path of spiritual attainment, which is
something like a dream for the conditioned soul. The conditioned soul cannot imagine
the actual engagements of the liberated soul. While the conditioned soul thus dreams
about spiritual engagements, the liberated soul is awake. Similarly, the engagement of a
conditioned soul appears to be a dream for the liberated soul. A conditioned soul and a
liberated soul may apparently be on the same platform, but factually they are differently
engaged, and their attention is always alert, either in sense enjoyment or in self-
realization, respectively. The conditioned soul is absorbed in matter, whereas the
liberated soul is completely indifferent to matter. This indifference is explained as
follows.

Çukadeva was realized in impersonal knowledge (nirvikalpakaù) and his attention ended
in one point (ekänta-matiù). He had dispelled all ignorance (unnidraù). Nidrä is equated
with ignorance as in yä niçä sarva-bhütänäà tasyäà jägarti saàyamé: the man of
knowledge is awake in what is night for all beings (BG 2.69). He appeared to be (iyate) a
fool.
Bhavartha Dipika
yad uktaà “sa tu saàçrävayäm äsa” iti tac chukasya vyäkhyänädikaà kathaà ghaöitam iti
prañöuà tasyäsaìgodäsénatäm äha dväbhyäm, tasyeti. sama-dåk samaà brahma paçyati.
ato nirvikalpakaù. svärthe kaù. nirasta-bhedaù. kià ca ekasminn eväntaù samäptir yasyäs
tathäbhütä matir yasya saù. yata unnidro mäyä-çayanäd udbuddhaù “yä niçä sarva-
bhütänäà tasyäà jägarti saàyamé” iti småteù. ata eva güòho ’prakaöaù. müòha iva
pratéyate.
Çré Subodhiné:
The "speaker" viz. Sri Sukadeva is of the highest excellence! Hence, no "doubt" is
expressed here on the "speaker" here. This doubt will be told later.
The word "Mahayogi" has been used to indicate, that Sri Sukadeva is always in
"Samaadhi" (united in his mind with the Lord). Due to this, he was in "bliss" - in great
happiness. Being in "Samaadhi", how can it be appropriate for him to tell this story about
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happiness. Being in "Samaadhi", how can it be appropriate for him to tell this story about
our Lord?
Sri Sukadeva is a knower of Brahman. He knows that Brahman is present everywhere in

the same way. But a “story” can be told only by a person, whose intellect is aware of the
"high and low" of everything. Usually, the "speaker" thinks himself as "higher" and the
"listeners" as "lower". But Sri Sukadeva was a "Brahma Jnani" (knower of Brahman). Due
to this, he never entertained the attitude of being "high or low". Then, how come, he was
able to do this "speaking"?
Moreover, Sri Sukadeva had the full knowledge of the "Jnana" as explained in the
Sankhya system, as he was not affected by the negative "natural" (Prakruti) propensities
associated with "nature" (Prakruti).
Sri Sukadeva was totally "unattached", and his intellect was prompting him always to
remain alone in a secret place, uninhabited by the humans! He never even slept! If he
had taken to "sleep", then he would have been forced to act to remove any "inauspicious
objects" seen in his dream! But due to "no sleep", he was also in a "no-dream" state!
Hence, there was no necessity to do any action either!
Sri Sukadeva was afraid of "associating" himself with people. Hence he always lived
unknown and hidden (unmanifested). In this world, due to all these reasons, he was not
famous and he gave the impression, that he was a "foolish" person!
Sri Sukadeva always "lived" in the "incontrovertible Samaadhi" (Asamprajna Samaadhi)

and due to this, he did not have "knowledge or awareness" of the "outside" world. With a
view to explain this, the following "incident" is told.
Other thoughts

1.4.5
dåñövänuyäntam åñim ätmajam apy anagnaà

devyo hriyä paridadhur na sutasya citram
tad vékñya påcchati munau jagadus tavästi
stré-pum-bhidä na tu sutasya vivikta-dåñöeù
dåñövä—by seeing; anuyäntam—following; åñim—the sage; ätmajam—his son; api—in
spite of; anagnam—not naked; devyaù—beautiful damsels; hriyä—out of shyness;
paridadhuù—covered the body; na—not; sutasya—of the son; citram—astonishing; tat
vékñya—by seeing that; påcchati—asking; munau—unto the muni (Vyäsa); jagaduù—
replied; tava—your; asti—there are; stré-pum—male and female; bhidä—differences; na—
not; tu—but; sutasya—of the son; vivikta—purified; dåñöeù—of one who looks.
SP Translation
While Çré Vyäsadeva was following his son, beautiful young damsels who were bathing
naked covered their bodies with cloth, although Çré Vyäsadeva himself was not naked.
But they had not done so when his son had passed. The sage inquired about this, and the
young ladies replied that his son was purified and when looking at them made no
Canto 1 Page 501

young ladies replied that his son was purified and when looking at them made no
distinction between male and female, but the sage made such distinctions.
VCT translation
The young women playing in the water, on seeing the clothed Vyäsa, pursuing his
naked son who had left home, became bashful and put on their clothing. Vyäsa was
astonished that they were not embarrassed when his naked son passed by. When Vyäsa
asked them the reason, they replied, “You make distinctions of male and female and he
does not. He has pure eyes.”
VA translation
In verse 4
Summary of verse:
Purport
In the Bhagavad-gétä (5.18) it is said that a learned sage looks equally on a learned and
gentle brähmaëa, a caëòäla (dog-eater), a dog or a cow due to his spiritual vision. Çréla
Çukadeva Gosvämé attained that stage. Thus he did not see a male or female; he saw all
living entities in different dress. The ladies who were bathing could understand the
mind of a man simply by studying his demeanor, just as by looking at a child one can
understand how innocent he is. Çukadeva Gosvämé was a young boy sixteen years old,
and therefore all the parts of his body were developed. He was naked also, and so were
the ladies. But because Çukadeva Gosvämé was transcendental to sex relations, the way
he looked at them was very innocent and had nothing to do with worldly affairs. The
ladies, by their special qualifications, could sense this at once, and therefore they were
not very concerned about him. But when his father passed, the ladies quickly dressed.
Çréla Vyäsadeva was an old man and was fully dressed, and the ladies were exactly like
his children or grandchildren, yet they reacted to his presence according to the social
custom because he played the part of a householder. A householder has to distinguish
between a male and female, otherwise he cannot be a householder. One should therefore
attempt to know the distinction between body and soul without any attachment for
male and female. As long as such attachment is there, one should not try to become a
sannyäsé like Çukadeva Gosvämé. At least theoretically one must be convinced that a
living entity is neither male nor female. The outward dress is made of matter by material
nature to attract the opposite sex and thus keep one entangled in material existence. A
liberated soul is above this perverted distinction. He does not distinguish between one
living being and another. For him they are all one and the same spirit. The perfection of
this spiritual vision is the liberated stage, and Çréla Çukadeva Gosvämé attained that
stage. Çréla Vyäsadeva was also in the transcendental stage, but because he was in the
householder's life, he did not pretend to be a liberated soul, as a matter of custom.

This verse shows Çukadeva’s absorption in brahman (nirvikalpakaù). Seeing Vyäsa with
clothing on, who was following his son as he left home, the women, who were playing in
the water, became bashful, and put their clothing on. They did not do so on seeing
Çukadeva, his son. That is astonishing. “Aah! The women were not bashful on seeing my
naked, young son looking everywhere. On the other hand, seeing me, an old man wearing
clothes, who did not even look at them, since I understood that women were playing in
the water, they became bashful. I will ask them the reason.” When he asked, they said,
“You make distinctions, thinking ‘this is a man, or this is a woman.’ Your son does not do
this.” How did this situation arise? Your son has pure eyes (vivkta-dåñöeù). We young
Canto 1 Page 502
this.” How did this situation arise? Your son has pure eyes (vivkta-dåñöeù). We young
women, skilful in the arts, have the power to know the inner truth of men and women
just by looking at their eyes.”
Bhavartha Dipika
nirvikalpakatvaà prapaïcayati, dåñöveti. ätma-jaà çukaà pravrajantam anugacchantam
åñià vyäsam anagnam api dåñövä jale kréòantyo devyo ’psaraso hriyä lajjayä paridadhur
vastra-paridhänaà kåtavatyaù. anagnam apéty anenärthät tat suto nagna ity uktam.
nagnasya purato gacchataù sutasya tu hriyä na paridadhuù. tac citraà vékñya. iyaà stré
ayaà pumän iti bhidä bhedas tavästi. viviktä pütä dåñöir yasya.
Çré Subodhiné:
In verse 4
Krama Sandarbha
dåñövetyädau mayyanagnatvasyäparidhäne hetutvaà, tena maryädävattvasya
lakñitatvännikaöägamanadåñöikñepädyasambhävanayä täsäà yuktam. sute tu nagnatvasya
tadvaiparétyena paridhäne hetutvaà yuktamiti yadyapi syättathäpi yanmaddarçane
paridadhurna tu taddarçane taccitram. tasmädamuà na dadåçuriti niçcityäpyutkaëöhayä
kathaïciddadåçureveti sambhävya täsämapaläpakhaëòanärthaà darçanameva bhaìgyä
niçcitya påcchati satétyarthaù.
Vyäsadeva was clothed. The women should not have glanced as he approached, regarding
him as a person who should follow rules and should not have dressed themselves. His son
was devoid of clothing. They should have clothed themselves. However, on seeing Vyäsa
they clothed themselves. This astonished Vyäsa. He though they must not have seen his
son. Or perhaps they looked at him with longing. Concluding that they must have seen
him, he asked them in order to destroy their concealing their feelings.
Other thoughts

1.4.6
katham älakñitaù pauraiù

sampräptaù kuru-jäìgalän
unmatta-müka-jaòavad
vicaran gaja-sähvaye
katham—how; älakñitaù—recognized; pauraiù—by the citizens; sampräptaù—reaching;
kuru-jäìgalän—the Kuru-jäìgala provinces; unmatta—mad; müka—dumb; jaòavat—
stunted; vicaran—wandering; gaja-sähvaye—Hastinäpura.
SP Translation
How was he [Çréla Çukadeva, the son of Vyäsa] recognized by the citizens when he
entered the city of Hastinäpura [now Delhi], after wandering in the provinces of Kuru
and Jäìgala, appearing like a madman, dumb and retarded?
VCT translation
Canto 1 Page 503

VCT translation
After coming to the province of Kuru-jäìgala, Çukadeva wandered in Hastinäpura (the
capital), like a madman, a mute or a fool. How did the people of the city recognize him?
VA translation
"How did the people of Hastinapura identify Sri Sukadeva, who had come there after
roaming at all places, looking intoxicated, dumb and like a "gross" object (inanimate)?"
Summary of verse:
Purport
The present city of Delhi was formerly known as Hastinäpura because it was first
established by King Hasté. Gosvämé Çukadeva, after leaving his paternal home, was
roaming like a madman, and therefore it was very difficult for the citizens to recognize
him in his exalted position. A sage is not, therefore, recognized by sight, but by hearing.
One should approach a sädhu or great sage not to see but to hear him. If one is not
prepared to hear the words of a sädhu, there is no profit. Çukadeva Gosvämé was a sädhu
who could speak on the transcendental activities of the Lord. He did not satisfy the
whims of ordinary citizens. He was recognized when he spoke on the subject of
Bhägavatam, and he never attempted jugglery like a magician. Outwardly he appeared to
be a retarded, dumb madman, but in fact he was the most elevated transcendental
personality.

Kuru-jäìgala is the name of a province. Gaja-sähvaye means “in the place named after the
elephant — Hastinäpura.”
Bhavartha Dipika
evam-bhüto ’sau katham älakñito jïätaù. kuravo jäìgaläç ca deça-viçeñäs tän sampräptaù
prathamaà tato gaja-sähvaye vicaran. gajena sahita ähvayo näma yasya tasmin
hastinäpure. hasté näma räjä tena nirmitatvät.
Çré Subodhiné:
The place, in which the city of Hastinapura is situated is called as "Kurujangala". How
did the people residing in this city recognize or understand Sri Sukadeva? Usually, the
"city dwellers" do not have a pure or right intellect!
A person's "qualities" can be seen in three ways. (1) The "external" stability, (2) through
his words and (3) through his good conduct. All these three "qualities" were absent in Sri
Sukadeva. An "intoxicated" person lacks "stability"; dumb person is unable to speak, and
an "inanimate or gross" person is not capable of "good conduct"! Sri Sukadeva was like an
"intoxicated" person and he was not talking to anyone. Moreover, he was not doing any
"actions or activity" at all, which would enable anyone to decide whether his "conduct"
was appropriate or not! In this, all these 3 yardsticks to understand and identify a
person's real nature, were absent in Sri Sukadeva. Then, how did the city folk of
Hastinapura recognize him? Moreover, the people of Hastinapura were proud like the
"elephant" (Hasti - elephant). Then, how can they recognize out Sri Sukadeva with their
nature, which is proud?
Hence, Sri Sukadeva never had fear, that someone will be able to recognize him easily -
Canto 1 Page 504

Hence, Sri Sukadeva never had fear, that someone will be able to recognize him easily -
as he was intoxicated, dumb and looked as though he was inanimate! He came there, to
this city roaming front place to place, as this was a place of pilgrimage!
Other thoughts

1.4.7
kathaà vä päëòaveyasya
räjarñer muninä saha
saàvädaù samabhüt täta
yatraiñä sätvaté çrutiù
katham—how is it; vä—also; päëòaveyasya—of the descendant of Päëòu (Parékñit);
räjarñeù—of the king who was a sage; muninä—with the muni; saha—with; saàvädaù—
discussion; samabhüt—took place; täta—O darling; yatra—whereupon; eñä—like this;
sätvaté—transcendental; çrutiù—essence of the Vedas.
SP Translation
How did it so happen that King Parékñit met this great sage, making it possible for this
great transcendental essence of the Vedas [Bhägavatam] to be sung to him?
VCT translation
How did the conversation of Parékñit with Çukadeva arise, through which this Vaiñëava
scripture appeared?
VA translation
"Oh son! how did the dialogue between king Parikshit, born in the family of the Pandavas
and the sage Sri Sukadeva take place? As, in this place and during this time only, this
Vaisnava Veda of Sri Bhagavatam was spoken." (By Sri Sukadeva).
Summary of verse:
Purport
Çrémad-Bhägavatam is stated here as the essence of the Vedas. It is not an imaginary
story as it is sometimes considered by unauthorized men. It is also called Çuka-saàhitä, or
the Vedic hymn spoken by Çré Çukadeva Gosvämé, the great liberated sage.

Päëòaveyasya refers to Parékñit. Muninä refers to Çukadeva. Çrutiù refers to the scripture.
Bhavartha Dipika
evam-bhütena muninä saha. yatra saàväde eñä sätvaté bhägavaté çrutiù saàhitä.
Çré Subodhiné:
Canto 1 Page 505

Perhaps, someone in the city could have recognized Sri Sukadeva. But it was not
appropriate to have a dialogue with the king himself. The king was himself a sage
(Rajarshi). Then, how did the sage king get faith and interest in a wandering naked Sri
Sukadeva, who looked like a person, without proper conduct! Due to this, the king
would not go and approach Sri Sukadeva to open a dialogue. Moreover, Sri Sukadeva
being "contemplative" by nature, was "omniscient" (knower of everything). Being
omniscient, he was aware, that a dialogue will take place with the king, if he were to go,
and see the king. Due to this, Sri Sukadeva also could not go by himself. If he were to
have a dialogue with the king, then it was also possible, that a lot of time would be spent
having this dialogue. In other words, as the subject matter of this dialogue is going to be
the Veda of the Vaishnavas viz. Sri Bhagavatam, it was but natural, that a lot of time
will be spent on this.
Krama Sandarbha
çrutirvvedasäraù.
Çrutiù here means the essence of the Vedas.
Other thoughts
Tattva Sandarbha 26: Baladeva Commentary:

In SB 1.4.7, yatra means “in which conversation.” Sätvaté means with Vaiñëava
qualities.
The Bhägavatam had already previously appeared in a conversation between Brahmä

and Näräyaëa:
idaà bhagavatä pürvaà brahmaëe näbhi-paìkaje

sthitäya bhava-bhétäya käruëyät samprakäçitam
The Supreme Lord first revealed the Çrémad Bhägavatam to Brahmä. At the time,
Brahmä, frightened by material existence, was sitting on the lotus flower that had grown
from the Lord's navel. SB 12.13.10
This version was included in Bhägavatam, which is the conversation between Vyäsa and
Närada, counted as one of eighteen Puräëas. The two are counted as one in the
enumeration of Puräëas in Matsya Puräëa. Such expansion of scripture is also seen
concerning the making of Mahäbhärata. In the beginning without the stories,
Mahäbhärata was twenty-four thousand verses. With the stories it was fifty thousand
verses.
Tattva Sandarbha 26: SNB Commentary:

Just as a phrase or song becomes more significant when an eminent person quotes or sings
it, so the Bhagavatam has been increased in distinction because the eminent Sukadeva
Gosvami recited it. He narrated the Bhagavatam in such a marvelous way that both his
guru, Srila Vyasadeva, and his param guru (the guru of his guru), Sri Narada Muni, were
amazed. They felt as if they had never heard it before.
The customary etiquette is that a disciple should neither accept a higher seat than his
teachers nor instruct others as an authority in their presence. Sukadeva Gosvami's
speaking Srimad Bhagavatam in the presence of his gurus is one of the rare exceptions.
Because his gurus consented to it, however, Sri Suka is faultless, as Srila Visvanatha
Canto 1 Page 506

Because his gurus consented to it, however, Sri Suka is faultless, as Srila Visvanatha
Cakravarti Thakura points out in his commentary on SB 1.17.29, which describes Suka's
accepting the speaker's seat.
From the narrations of the Mahabharata, we learn that Narada and Vyasa were often called
upon to address various audiences on the subjects of karma, yoga, and jnana. They rarely
had an opportunity to hear such an extraordinarily pure Bhagavata discourse. So, they
were moved to great ecstasy when the nectarlike juice of topics concerning Bhagavan
issued from the lips of Sri Suka, their qualified disciple.
Srimad Bhagavatam's special greatness is thus due to its unparalleled author, its eminent
speaker, and its elevated audience. No other scripture in recorded history has ever had
such an audience, except perhaps when Grandfather Bhisma, after the Kuruksetra War,
instructed King Yudhisthira from his bed of arrows. Bhisma's main purpose, however, was
to convince Yudhisthira to begin managing his kingdom.
By contrast, Srimad Bhagavatam was spoken in just the opposite context: King Pariksit,
having renounced his kingdom, simply wanted to hear krsna-katha and in this way
discharge the only duty of a dying man. Sri Sukadeva thus had no need to dilute his
narration with talk of lower religious principles. Therefore, Srimad Bhagavatam is the
most perfect and complete transcendental scripture. It does not even depend on the
support of the Vedas.

1.4.8
sa go-dohana-mätraà hi
gåheñu gåha-medhinäm
avekñate mahä-bhägas
térthé-kurvaàs tad äçramam
saù—he (Çukadeva Gosvämé); go-dohana-mätram—only for the time of milking the cow;
hi—certainly; gåheñu—in the house; gåha-medhinäm—of the householders; avekñate—
waits; mahä-bhägaù—the most fortunate; térthé—pilgrimage; kurvan—transforming; tat
äçramam—the residence.
SP Translation
He [Çukadeva Gosvämé] is accustomed to stay at the door of a householder only long
enough for a cow to be milked. And he does this just to sanctify the residence.
VCT translation
The great devotee would wait in the houses of married couples only as long as it took
to milk a cow, purifying the inhabitants by giving spiritual benefit.
VA translation
"The most fortunate Sri Sukadeva stayed, while making the households holy and sacred
(i.e. making it, as a pilgrim centre), only for that much time, which takes to milk a cow
(i.e. He did not stop at one place for a long time)."
Summary of verse:
Canto 1 Page 507
Summary of verse:
Purport
Çukadeva Gosvämé met Emperor Parékñit and explained the text of Çrémad-Bhägavatam.
He was not accustomed to stay at any householder's residence for more than half an
hour (at the time of milking the cow), and he would just take alms from the fortunate
householder. That was to sanctify the residence by his auspicious presence. Therefore
Çukadeva Gosvämé is an ideal preacher established in the transcendental position. From
his activities, those who are in the renounced order of life and dedicated to the mission
of preaching the message of Godhead should learn that they have no business with
householders save and except to enlighten them in transcendental knowledge. Such
asking for alms from the householder should be for the purpose of sanctifying his home.
One who is in the renounced order of life should not be allured by the glamor of the
householder's worldly possessions and thus become subservient to worldly men. For one
who is in the renounced order of life, this is much more dangerous than drinking poison
and committing suicide.

Çukadeva must have remained a long time with Parékñit in order to explain this work. It
could not be otherwise. On the pretext of begging alms, he would wait in a house for only
the time it took to milk a cow. However, he actually purified their houses. He went there
to give all the jévas the spiritual goal of life.
Bhavartha Dipika
etad dhyäkhyänaà bahukälävasthänäpekñam, tasya tv ekaträvasthänaà durlabham ity
äha, sa iti. go-dohana-mätraà kälaà pratékñate, tad api na bhikñärthaà, kintu teñäm
äçramaà gåhaà térthé-kurvan pavitré-kurvaàs tasmäd evam-bhüto ’tra vaktety äçcaryam.
Çré Subodhiné:
Even if Sri Sukadeva were to have dialogue with the king, being a "Saadhu" (monk) he is
not supposed to stay, at any one place, for more than "that much time", which is usually
taken to milk a cow! Moreover, even this short "stay", is not due to any "attachment"
either! If the stay is caused by affection and love, then, the stay could extend to a longer
period. But Sri Sukadeva went to the house of a person, only with a view to make that
house, a holy place of pilgrimage!
If great saints like Sri Sukadeva do not visit the house of such persons, who are deeply
attached to the performance of their household duties, then these householders would
not take to the last "Aashrama" of "Sannyasa" (full renunciation) at all! Moreover, if
such saintly persons like Sri Sukadeva did not visit such households, then due to the
blemish-full earlier life, these persons will not get authority or become "deserving" to
take to "Sannyasa". Hence, saints like Sri Sukadeva make these "non-holy" places into
"holy" places of pilgrimage by their visit and through this visit, the "blemish" (Dosham)
of previous life, and those of bad "association" (Sangha) get destroyed.
Like in the performance of "fire worship" of "Agnihotra", cow’s "ghee" and "milk" are
used. The cow, which gives these pure substances for this worship, is "bound" only up to
the lime, it is "milked" i.e. it tolerates "bondage" for giving this "milk" only. In the same
way, the "Paramahamsa" saints, with a view to make the households into holy places of
pilgrimage, stay in their homes only for that much time, it takes to milk a cow! This son
Canto 1 Page 508

pilgrimage, stay in their homes only for that much time, it takes to milk a cow! This son
of status of being a great saint is blessed through a "great fortune" (Mahaa-bhagyam).
Hence, in this verse, Sri Sukadeva has been bailed as "Mahaabhaga" (very highly lucky
and fortunate).
Through the next four verses, the questions of the "hearers" are spoken.
Krama Sandarbha
avekñate prärabdhäbhäsena na tu taträpyäveçeneti jïeyam. stréyam.
strépuàbhidäjïänasyäpyabhävät. ata eva térthékurvvanniti svabhävata eva.
He viewed (avekñate) the houses. This however was only a semblance of prärabdha-karma,
since he was not at all attracted to family life. He was not aware of distinctions between
man and woman. By his pure nature he made the places into térthas.
Other thoughts

9-12 Questions about Parikshit Maharaj
1.4.9
abhimanyu-sutaà süta
prähur bhägavatottamam
tasya janma mahäçcaryaà
karmäëi ca gåëéhi naù
abhimanyu-sutam—the son of Abhimanyu; süta—O Süta; prähuù—is said to be; bhägavata-
uttamam—the first-class devotee of the Lord; tasya—his; janma—birth; mahä-äçcaryam—
very wonderful; karmäëi—activities; ca—and; gåëéhi—please speak to; naù—us.
SP Translation
It is said that Mahäräja Parékñit is a great first-class devotee of the Lord and that his birth
and activities are all wonderful. Please tell us about him.
VCT translation
O Süta! Parékñit is called the greatest of devotees. Please tell us about his astonishing
birth and activities.
VA translation
"Oh Sri Soota! King Parikshit, the son of Abhimanyu, has been praised as the "best"
among our Lord’s devotees! Hence, please tell us about his birth and actions, which are
wonderful and astonishing in nature.”
Summary of verse:
Purport
The birth of Mahäräja Parékñit is wonderful because in the womb of his mother he was
Canto 1 Page 509

The birth of Mahäräja Parékñit is wonderful because in the womb of his mother he was
protected by the Personality of Godhead Çré Kåñëa. His activities are also wonderful
because he chastised Kali, who was attempting to kill a cow. To kill cows means to end
human civilization. He wanted to protect the cow from being killed by the great
representative of sin. His death is also wonderful because he got previous notice of his
death, which is wonderful for any mortal being, and thus he prepared himself for passing
away by sitting down on the bank of the Ganges and hearing the transcendental
activities of the Lord. During all the days he heard Bhägavatam, he did not take food or
drink, nor did he sleep a moment. So everything about him is wonderful, and his
activities are worth hearing attentively. The desire is expressed herein to hear about him
in detail.

Gåëéhi means “please tell.”
Bhavartha Dipika
çrotus tu caritamatéväçcaryam ataù kathayety äha, abhimanyu-sutam iti païcabhiù. gåëéhi
kathaya.
Çré Subodhiné:
Here, King Parikshit is told to be the son of Abhimanyu. This has been said, so that the
glory of the son is brought out by referring to the glorious father. Usually, by telling
about the relationship of the mother, a lower nature is hinted at. E.g. Partha, Kounteya
(son of Pritu son of Kunti - these words were used to describe the despondent feelings of
Arjuna, and not when he was victorious, or did some remarkable deeds).
The name "Abhimanyu" meant, that he had "anger" on all the four sides. It is the duty of
a warrior prince to have "anger" exhibited "outside''. It is the sign of a true devotee of our
Lord Sri Vishnu not to keep "anger" inside (in one's mind). Abhimanyu had "external"
anger. Being a great devotee of our Lord Sri Vishnu, he did not have any "anger" inside.
This is also called as the "state of Abhimanyu".
In this verse, the addressal made viz. "Oh Sri Soota!", indicates that, "as you are a Soota,
you will certainly be aware of the birth and actions of King Parikshit. This son of
Abhimanyu viz. King Parikshit, gave up all "worldly" pursuits, and became totally
devoted to our Lord, and due to this, he was a great devotee! (Mahaa Bhagavata). He is a
great devotee from whose heart, our Lord does not go away at all! As King Parikshit had
this type of "devotion" to our Lord, be is hailed here as a "Mahaa Bhagavata" (great
devotee). In the world also, he is famous for his devotion to our Lord.
King Parikshit was a "great devotee", even from the beginning, and he had got sincere
interest to listen to Sri Bhagavatam. Hence, with a view to hear this, these sages now ask
about the wonderful "birth" of King Parikshit - as he was born "dead" from his mother's
stomach, and later be was made to live! This is the most wonderful aspect of his "birth".
In the "Mahabharata" also, this type of story is seen. Hence, "please tell us the wonderful
nature of his "birth" and the "actions", such as the "punishment" meted out by him to
"Kali" and others."
"It is not appropriate for a devotee of our Lord Vishnu to sit, without eating any food or
drink, till death" - with this view in mind, the following verse is being spoken of (ie a
devotee should not "fast" till death).
Canto 1 Page 510

Other thoughts

1.4.10
sa samräö kasya vä hetoù

päëòünäà mäna-vardhanaù
präyopaviñöo gaìgäyäm
anädåtyädhiräö-çriyam
saù—he; samräö—the Emperor; kasya—for what; vä—or; hetoù—reason; päëòünäm—of
the sons of Päëòu; mäna-vardhanaù—one who enriches the family; präya-upaviñöaù—
sitting and fasting; gaìgäyäm—on the bank of the Ganges; anädåtya—neglecting;
adhiräö—acquired kingdom; çriyam—opulences.
SP Translation
He was a great emperor and possessed all the opulences of his acquired kingdom. He was
so exalted that he was increasing the prestige of the Päëòu dynasty. Why did he give up
everything to sit down on the bank of the Ganges and fast until death?
VCT translation
Why did this king, the glory of the Päëòavas, neglect the wealth of kings and fast to
death on the bank of the Gaìgä?
VA translation
"Why did this emperor Parikshit, who increased the respect for the Pandavas, give up his
kingdom, which is greater than the kingdoms of all other kings, and sat on the banks of
the Ganges river, taking a vow not to partake any food, till death?"
Summary of verse:
Purport
Mahäräja Parékñit was the Emperor of the world and all the seas and oceans, and he did
not have to take the trouble to acquire such a kingdom by his own effort. He inherited it
from his grandfathers Mahäräja Yudhiñöhira and brothers. Besides that, he was doing
well in the administration and was worthy of the good names of his forefathers.
Consequently there was nothing undesirable in his opulence and administration. Then
why should he give up all these favorable circumstances and sit down on the bank of the
Ganges, fasting till death? This is astonishing, and therefore all were eager to know the
cause.

Adhiräö means “ruling as the chief.” It refers to Yudhiñöhira and his brothers. Parékñit
inherited their wealth, but became disinterested in it.
Canto 1 Page 511

Bhavartha Dipika
samräö cakravarté. veti vitarke. kasya vä hetoù kasmät käraëät. adhiräö-çriyaà adhiräjäà
çriyaà sampadam anädåtya.
Çré Subodhiné:
King Parikshit had the glory of this "world" also, as he was an "emperor" and be through
his life and conduct, increased the glory and sacred fame of the Pandavas. The Pandavas
themselves were very glorious. King Parikshit also was great by himself, and through this
"stature", the glory of the Pandavas also got increased. In this way, King Parikshit made
the "fame" of the Pandavas spread everywhere.
By merely sitting on the banks of the Ganges river only, a devotee can attain all the four
"human" goals. But, then, what was the necessity to take an "oath" not to eat anything
(fast) until death? There was no issue of a "defeat", from another king, as King Parikshit
had more territories and wealth than any other king of those times! But, he had given up
all this wealth and emperorship, and had sat on the banks of the holy Ganges river, with
a vow to fast unto death!
But through this "worldly" reason, and being a devotee of Lord Vishnu, it was not
appropriate for the king to observe this "vow" of fasting unto death!
"Bashfulness or shame" is a powerful factor. How come then, King Parikshit, sat amidst
his own people and other kings, having taken the vow of fasting unto death? The
following verse is told, keeping this in mind.
Other thoughts

1.4.11
namanti yat-päda-niketam ätmanaù

çiväya hänéya dhanäni çatravaù
kathaà sa véraù çriyam aìga dustyajäà
yuvaiñatotsrañöum aho sahäsubhiù
namanti—bow down; yat-päda—whose feet; niketam—under; ätmanaù—own; çiväya—
welfare; hänéya—used to bring about; dhanäni—wealth; çatravaù—enemies; katham—for
what reason; saù—he; véraù—the chivalrous; çriyam—opulences; aìga—O Süta Gosvämé;
dustyajäm—inseperable; yuvä—in full youth; aiñata—desired; utsrañöum—to give up;
aho—exclamation; saha—with; asubhiù—life.
SP Translation
He was such a great emperor that all his enemies would come and bow down at his feet
and surrender all their wealth for their own benefit. He was full of youth and strength,
and he possessed kingly opulences that were difficult to give up. Why did he want to give
up everything, including his life?
Canto 1 Page 512

VCT translation
Why did this brave young man, to whose feet enemies brought wealth and clearly
bowed down for their own benefit, desire to give up such wealth, which is difficult to
give up, along with his life airs?
VA translation
“Oh friend! Even the enemies used to offer immense wealth at the feet of King Parikshit
and prostrated themselves, praying for their welfare and safety. Is it not, then a matter of
utter surprise that, despite being a courageous youthful king, why did King Parikshit
desire to give up the wealth of his kingdom, along with his life itself?'
Summary of verse:
Purport
There was nothing undesirable in his life. He was quite a young man and could enjoy life
with power and opulence. So there was no question of retiring from active life. There
was no difficulty in collecting the state taxes because he was so powerful and chivalrous
that even his enemies would come to him and bow down at his feet and surrender all
wealth for their own benefit. Mahäräja Parékñit was a pious king. He conquered his
enemies, and therefore the kingdom was full of prosperity. There was enough milk,
grains and metals, and all the rivers and mountains were full of potency. So materially
everything was satisfactory. Therefore, there was no question of untimely giving up his
kingdom and life. The sages were eager to hear about all this.

Päda-niketam means “foot-stool.” Ha means “clearly.” Parékñit was young, not old but
desired (aiñata) to give up all the wealth, along with even his life airs (asubhiù).
Bhavartha Dipika
yasya päda-niketaà caraëa-péöham. ha sphuöam. dhanäny änéya çatravo namanti. aìga he
süta. yuvä taruëa eva aiñata aicchat. aträrñam ätmanepadam. asubhiù präëaiù saha.
Çré Subodhiné:
All kings, from every place of this Universe, came near to the throne of King Parikshit,
offered a lot of wealth to him and prostrated also, with a view to get their "offences"
mitigated. The syllable "Ha" (Ah!) has been used to show “utter surprise” i.e. is it not a
matter of "utter surprise", that even his enemies used to prostrate to the feet of King
Parikshit, praying for their welfare and prosperity.
King Parikshit had confiscated the territories of all these kings much earlier. With a
view to mitigate their plight and for attaining their kingdoms once again, these
"conquered" kings used to offer immense wealth as "present" to the king. The king, being
a great warrior and full of the "Rasa of valour", used to accept this wealth and protect the
kings. Now, how come this great warrior of super "valour", is now sitting on the banks of
the Ganges river, having bound himself with the “vow” of "fasting unto death"? Is this
not wonderful? And shameful?
In this world, we do come across persons having taken a vow to fast unto death for either
wealth or as an act of repentance! But King Parikshit has now given up his vast kingdom
Canto 1 Page 513

wealth or as an act of repentance! But King Parikshit has now given up his vast kingdom
and his fast unto death cannot certainly be to attain "wealth"!
It is very difficult indeed to give up one's "life" also along with wealth! Only thieves are
prepared to give up their "life" for attaining wealth! But here, King Parikshit was
prepared to give up his life, after having given up his wealth earlier!
Moreover, King Parikshit was still youthful. Usually no youthful king is prepared to give
up the "emperorship" of this world. Even then, it is a "truth", that be did give up the
wealth of his vast empire, and through the word "Aho". (Ah!) utter surprise is expressed
here, on this!
Even with a view to attain the "other worlds" of an auspicious nature, or as an act of
repentance, a devotee of Lord Vishnu should not resort to "fast unto death" as he is
expected to keep and protect his life, as much as he can - as per the following verse.
Other thoughts

1.4.12
çiväya lokasya bhaväya bhütaye

ya uttama-çloka-paräyaëä janäù
jévanti nätmärtham asau paräçrayaà
mumoca nirvidya kutaù kalevaram
çiväya—welfare; lokasya—of all living beings; bhaväya—for flourishing; bhütaye—for
economic development; ye—one who is; uttama-çloka-paräyaëäù—devoted to the cause of
the Personality of Godhead; janäù—men; jévanti—do live; na—but not; ätma-artham—
selfish interest; asau—that; para-äçrayam—shelter for others; mumoca—gave up;
nirvidya—being freed from all attachment; kutaù—for what reason; kalevaram—mortal
body.
SP Translation
Those who are devoted to the cause of the Personality of Godhead live only for the
welfare, development and happiness of others. They do not live for any selfish interest. So
even though the Emperor [Parékñit] was free from all attachment to worldly possessions,
how could he give up his mortal body, which was the shelter for others?
VCT translation
Persons who are surrendered to the Lord live for the auspiciousness of the world:
extinguishing repeated birth and death and supplying material needs, and not for
themselves. Why did Parékñit, becoming renounced, give up his body, which was meant
as a shelter for others?
VA translation
"He, who is devoted to our Lord Sri Purushothama, who is praised by everyone
(Uttamasloka), with a view to confer welfare on the entire Universe, with a view to be
Canto 1 Page 514

(Uttamasloka), with a view to confer welfare on the entire Universe, with a view to be
prosperous in this world with sons and grandsons, and with a view to distribute his
wealth, lives in this world and does not live only for himself! Even though King Parikshit
was of this nature, why did he decide to give up his body, which is useful to everyone,
having renounced everything?"
Summary of verse:
Purport
Parékñit Mahäräja was an ideal king and householder because he was a devotee of the
Personality of Godhead. A devotee of the Lord automatically has all good qualifications.
And the Emperor was a typical example of this. Personally he had no attachment for all
the worldly opulences in his possession. But since he was king for the all-around welfare
of his citizens, he was always busy in the welfare work of the public, not only for this life,
but also for the next. He would not allow slaughterhouses or killing of cows. He was not
a foolish and partial administrator who would arrange for the protection of one living
being and allow another to be killed. Because he was a devotee of the Lord, he knew
perfectly well how to conduct his administration for everyone's happiness—men,
animals, plants and all living creatures. He was not selfishly interested. Selfishness is
either self-centered or self-extended. He was neither. His interest was to please the
Supreme Truth, the Personality of Godhead. The king is the representative of the
Supreme Lord, and therefore the king's interest must be identical with that of the
Supreme Lord. The Supreme Lord wants all living beings to be obedient to Him and
thereby become happy. Therefore the king's interest is to guide all subjects back to the
kingdom of God. Hence the activities of the citizens should be so coordinated that they
can at the end go back home, back to Godhead. Under the administration of a
representative king, the kingdom is full of opulence. At that time, human beings need
not eat animals. There are ample food grains, milk, fruit and vegetables so that the
human beings as well as the animals can eat sumptuously and to their heart's content. If
all living beings are satisfied with food and shelter and obey the prescribed rules, there
cannot be any disturbance between one living being and another. Emperor Parékñit was
a worthy king, and therefore all were happy during his reign.

Those surrendered to the Lord live for the auspiciousness of the world (lokasya siväya) in
two ways: for extinguishing material life (bhaväya) and for giving material wealth
(bhütaye). Bhaväya literally means “for material life” but here it means “the devotees live
for helping people give up their material life” in the manner that smoke is used to smother
mosquitoes. Or the dative case bhaväya may express a missing infinite: bhaväya
saàhartum (they live to extinguish material life.)[1]
Paräçåayam means helping others. One should not give up something upon which others
depend for life, even though one may be personally detached from it.
Bhavartha Dipika
viraktasya kià chanädibhir iti cet taträha, çiväyeti. lokasya çiväya sukhäya bhaväya
samåddhyai bhütaye aiçvaryäya ca te jévanti na tvätmärtham. evaà saty asau räjä nirvidya
virajyäpi pareñäm äçrayaà kalevaraà kuto hetor mumoca. na hi paropajévanaà khayaà
tyaktum ucitam ity arthaù.
Çré Subodhiné:
Canto 1 Page 515

Çré Subodhiné:
Only our Lord, whose "fame" is sung by noble saintly persons is the appropriate "refuge"
(Aashrayam). Even if a devotee of our Lord gets related to a gruesome sin (crime)
through "pride", it is said that, he should not contemplate, at any time, to give up his
body! Even if, due to his "sinful" conduct he is unable to worship our Lord, others can do
the service after asking him (i.e. for advice and instructions). Hence, continuation of
such a devotee's life is indeed welfare giving to many persons.
The word “Sivaaya” is used to indicate, that such devotees of our Lord should continue
to "live" for the peace and happiness of others. They could also contribute for the
progress and prosperity of their children and grand children.
It is said, that the "valour of kings do not get wasted at all". They do beget children or
they live to win the opulence of the eight types of "Siddhies" (attainments) also. It is said
also, that a true devotee of our Lord attains automatically these "eight powers" (i.e,
becoming like an "atom" (Anima) etc.) through the worship and service to our Lord.
Like it has been said, that "by worshipping the Lord." (Mahapurusha) a devotee attains
all these benefits. Hence, none should attempt to give up this body, which is capable of
giving all the human goals.
Through the sense of deep detachment (Vairagyam), a person may give up this body for
the sake of teaching others and also for their benefit - like it has been said. "Giving
protection and freedom from fear for the Beings" But for the true devotees of our Lord,
this is considered as inappropriate. Hence, with this view, it is said, that "one should not
give up the body to which others take "refuge", for the sake of fulfilling their goals."
Some of the "royal" duties, such as imposing tax or punishments, are all gruesome, and
many attain deep "detachment" due to these. Hence, usually enemies get fear due to the
"actions" of the king, and this "fear" can cause detachment (Vairagyam). If "detachment"
arises out of these reasons, then, it is said, that a person should give up the "cause",
which has "caused" this detachment, and not the "body" itself! Many a time, arms and
weapons are given up, out of detachment, and this action leads also to the removal of
fear from the minds of people. Even here, at any rate, one should never think of giving
up one’s body! Why? This body is capable of originating love for our Lord i.e. The "bliss"
of Bhakthi! This is the important point, referred to here, through the word "Kalevaram"
(body). Here, the special meaning is this. "The body is the highest instrument, which can
originate Bhakthi. Which is of the formless blissful sweet nature of loving devotion to
our Lord. All other types of "joy or pleasures" are well known in this world. But the bliss
of Bhakthi arises only in this body! Why then, King Parikshit was ready to give up such
a useful and "profit conferring" (Laabhadayak) body?
In this way, after celling about these 4 questions, this topic is being concluded through
the next verse.
Other thoughts

1.4.13
tat sarvaà naù samäcakñva

påñöo yad iha kiïcana
Canto 1 Page 516

påñöo yad iha kiïcana
manye tväà viñaye väcäà
snätam anyatra chändasät
tat—that; sarvam—all; naù—unto us; samäcakñva—clearly explain; påñöaù—questioned;
yat iha—herein; kiïcana—all that; manye—we think; tväm—you; viñaye—in all subjects;
väcäm—meanings of words; snätam—fully acquainted; anyatra—except; chändasät—
portion of the Vedas.
SP Translation
We know that you are expert in the meaning of all subjects, except some portions of the
Vedas, and thus you can clearly explain the answers to all the questions we have just put
to you.
VCT translation
Please explain to us whatever I have asked you on this subject. I think that you are
most capable of explaining all subjects, except some portions of the Veda.
VA translation
"Please tell us for our sake, the answers for all the questions, which we have asked!
Because I think, that you are the "best" of those, who can describe through words,
subjects and knowledge, which are different from the Vedic knowledge.”
Summary of verse:
Purport
The difference between the Vedas and the Puräëas is like that between the brähmaëas
and the parivräjakas. The brähmaëas are meant to administer some fruitive sacrifices
mentioned in the Vedas, but the parivräjakäcäryas, or learned preachers, are meant to
disseminate transcendental knowledge to one and all. As such, the parivräjakäcäryas are
not always expert in pronouncing the Vedic mantras, which are practiced systematically
by accent and meter by the brähmaëas who are meant for administering Vedic rites. Yet
it should not be considered that the brähmaëas are more important than the itinerant
preachers. They are one and different simultaneously because they are meant for the
same end, in different ways.
There is no difference also between the Vedic mantras and what is explained in the
Puräëas and Itihäsas. According to Çréla Jéva Gosvämé, it is mentioned in the
Mädhyandina-çruti that all the Vedas, namely the Säma, Atharva, Åg, Yajur, Puräëas,
Itihäsas, Upaniñads, etc., are emanations from the breathing of the Supreme Being. The
only differences are that the Vedic mantras mostly begin with praëava oàkära and that
it requires some training to pronounce the metrical accent, without which the mantras
cannot be successfully chanted. Although Çréla Süta Gosvämé was a preacher of the first
order, he did not bother much about the metrical pronunciation of the Vedic mantras.
But that does not mean that Çrémad-Bhägavatam is of less importance than the Vedic
mantras. On the contrary, it is the ripened fruit of all the Vedas, as stated before. Besides
that, the most perfectly liberated soul, Çréla Çukadeva Gosvämé, is absorbed in the
studies of the Bhägavatam, although he is already self-realized. Çréla Süta Gosvämé is
following his footsteps, and therefore his position is not the least less important because
Canto 1 Page 517

following his footsteps, and therefore his position is not the least less important because
he was not expert in chanting Vedic mantras with metric pronunciation, which depends
more on practice than actual realization. Realization is more important than parrotlike
chanting.

Snatam väcäm means “having full ability to say.” Anyatra chändasät means “other than the
statements of the Vedas, since you are not qualified for that.” One should not worry that
Bhägavatam is therefore inferior to the Vedas, because of Süta’s particular qualification. All
persons are qualified for the final fruit of the tree of all the Vedas, the Bhägavatam, and
Bhägavatam, being the fruit of the tree of the Vedas, is the essence of all çrutis.
Bhavartha Dipika
yat kià cana påñöo ’si tat sarvaà no ’smabhyaà samäcakñva. yad yasmäd väcäà viñaye
giräà gocare ’rthe snätaà päraìgataà tväà manye. chändasäd anyatra vaidika-
vyatirekeëa. atraivarëikatvät.
Çré Subodhiné:
Before asking the questions further, the sage says, that the "questions" already asked are
also important, and Sri Soota is requested to give answers for all the questions, as they
are all same! This is indicated through the word "Sarvam" (all) in the verse.
Sage Sounaka removing the "doubt", if any in the mind of Sri Soota, says, “If you are
thinking that, being a “Soota”, you are in the know of only the meaning and purport of
Sri Bhagavatam, and that you are not acquainted with any other subject, this is not so. It
is true, that as you do not belong to the first three castes, you are not aware of the
"Vedic" knowledge. But you are, in my opinion, the “best” among those, who have the
knowledge of all the epics, Puranas etc.”
The first question asked by sage Sounaka pertianing to Sri Bhagavatam has been
answered by Sri Soota in the second canto. The questions pertaining to the "speaker and
the hearer" are replied in this canto. Here Sri Soota, through the next verse, is
answering the "second” question regarding the “doer of action” (Kartha).
Krama Sandarbha
chändasäditi. vedapuräëayorbrähmaëaparivräjakavadbhadäbhedavyavasthayoktam.
mädhyandinaçrutau ca vedapuräëetihäsänämapauruñeyatvenäbhedanirddeçaù kåtaù. yathä
“evaà vä are ’sya mahato bhütasya niùçvasitametadyadågvedo yajurvvedaù sämavedo
’tharvväìgirasa itihäsaù puräëaà vidyä upaniñada” ityädinä. brahmayajïädhyayane ’pi
viniyogo dåçyate ’méñäm, yadbrähmaëaëétihäsapuräëänéti. anena ca praëavädimayaà
chandaù savarëaà yadväkyamaträsti taträpi tasyädhikäritvaà darçitam. kintvatra
kaçciduccäro bhedako gamyaù. yaù khalu svaraplutädivaiçiñöyamayo vaidikastadabhävät.
na caivaà sütädhikärät puräëädénäà nyünatvamäçaìkyam. sakalanigamavallésatphale
çrébhagavannämni sarvveñämadhikärät sarvvayajïädyadhikaçrébhagavadbhaktyantaravat.
çrébhägavate tu ätmärämaçiromaëeù çréçukasyäpi sarvvasvavadäveçät.
In this statement, Vedas and Puräëas are considered different and non-different, like
brähmaëas and parivärakas. In Mädhyandina-çruti, the Vedas, Itihäsas and Puräëas are
said to be without human authorship.
evaà vä are ’sya mahato bhütasya niùçvasitam etad yad ågvedo yajurvvedaù sämavedo
’tharvväìgirasa itihäsaù puräëaà vidyä upaniñad
Canto 1 Page 518

’tharvväìgirasa itihäsaù puräëaà vidyä upaniñad
The Åg, Yajur, Säma and Atharva Vedas, the Itihäsas, Puräëas and Upaniñads are the
breathing of the Supreme Lord. (Båhad Äraëyaka Upaniñad 2.4.10)
The Puräëas are mentioned in the recitation of Brahma-yajïa (daily recitation of the
Vedas). The following is recited during that ritual. yad-brähmaëänétihäsa-puräëäni: the
Brähmaëas, Itihäsas and Puräëas. (Yajur Veda Äraëyaka)
Here however chandas refers to works including the syllable oà. Reciting these works
requires qualification. But there is also difference in pronunciation in the Vedas. They
require proper svara and lengthening of vowels. Süta would avoid those works, since he
was not qualified for them.
There may arise a doubt that the Puräëas are then inferior. But Bhägavatam is the highest
fruit on the tree of all the Vedas. Everyone is qualified for studying it. Çukadeva, the crest
jewel of ätmärämas, was absorbed in Bhägavatam, which contains more bhakti to the Lord
than all sacrifices.
Other thoughts
14-25 Suta Goswami starts answering the questions:

Vyasadeva divides the Veda
1.4.14
süta uväca
dväpare samanupräpte
tåtéye yuga-paryaye
jätaù paräçaräd yogé
väsavyäà kalayä hareù
sütaù—Süta Gosvämé; uväca—said; dväpare—in the second millennium; samanupräpte—
on the advent of; tåtéye—third; yuga—millennium; paryaye—in the place of; jätaù—was
begotten; paräçarät—by Paräçara; yogé—the great sage; väsavyäm—in the womb of the
daughter of Vasu; kalayä—in the plenary portion; hareù—of the Personality of Godhead.
SP Translation
Süta Gosvämé said: When the second millennium overlapped the third, the great sage
[Vyäsadeva] was born to Paräçara in the womb of Satyavaté, the daughter of Vasu.
VCT translation
Süta said:
Vyäsa was born in the womb of Satyavaté as a portion of the Lord when the third part
of Dväpara-yuga arrived in the passing of yugas.
VA translation
“Sri Soota said, “In the beginning of the third Yuga from Sathya Yuga viz. the Dwaapara
Yuga, Sri Veda Vyaasa got manifested from mother Vaasavi and father sage Paraasara -
with the divine part (Kalaa) of "Jnana" (knowledge) and being a Mahayogi with Bhakthi
to our Lord.”
Canto 1 Page 519
to our Lord.”
Summary of verse:
Purport
There is a chronological order of the four millenniums, namely Satya, Dväpara, Tretä
and Kali. But sometimes there is overlapping. During the regime of Vaivasvata Manu,
there was an overlapping of the twenty-eighth round of the four millenniums, and the
third millennium appeared prior to the second. In that particular millennium, Lord Çré
Kåñëa also descends, and because of this there was some particular alteration. The
mother of the great sage was Satyavaté, the daughter of the Vasu (fisherman), and the
father was the great Paräçara Muni. That is the history of Vyäsadeva's birth. Every
millennium is divided into three periods, and each period is called a sandhyä. Vyäsadeva
appeared in the third sandhyä of that particular age.

In answer to the questions mentioned in verse 3 “in which yuga, at what place” a short
account of Vyäsa’s birth and activities is now presented. According to Amara-koña,
paryaya means a lapse. With a lapse of many yuga cycles (yuga-paryaye), in Dväpara-
yuga, when Kåñëa appeared, Vyäsa was born. It will be explained that Kåñëa appeared in
Dväpara-yuga of the twenty-eighth cycle of yugas in Vaivasvata-manvantara. All yugas are
divided into three parts: the beginning portion (saëdhyä-rüpa), the middle portion (yuga-
rüpa) and the end portion (sandhyäàça-rüpa). Tåtéye refers to the third part of Dväpara-
yuga.[2] Vyäsa was born from Satyavaté who was the daughter of Uparicara Vasu. Thus
väsavyäm means “in the womb of Satyavaté.”
Bhavartha Dipika
kasmin yuga ity-ädi-praçnänäà vyäsa-janma-kathana-pürvakam uttaram äha, dväpara iti.
dväpare samanupräpte. kadety apekñäyäm äha. tåtéye yugasya paryaye parivarte. väsavyäm
uparicarasya vasor véryäj jätäyäà satyavatyäà yogé jïäné vyäso jätaù.
Çré Subodhiné:
Sri Veda Vyaasa’s incarnation is for the important task of originating the Sri Bhagavata
Puraana. Hence, at first, the birth of sage Vyaas is being told. In the 1st aeon of Manu, in
the Yuga of Dwaapara, sage Veda Vyaasa was born. It is also said, that at the end of the
28th Dwaapara Yuga, Sri Veda Vyaasa was born. The first “aeon” viz. Sathya Yuga is the
time for “Jnana" accompanied by "Saadhana” (spiritual practice). At this time, all
persons were deserving to have "Jnana" along with its due spiritual practice. In the next
Treta Yuga, persons with the foremost tendency to do “actions" (Karma) were born, and
in the third Dwaapara Yuga, the predominant factor was "Bhakthi" or loving devotion to
our Lord.
There were no “doubts" at all on the various aspects of "Dharma" (righteousness) during
the Sathya and Treta Yugas, and this “Dharma" naturally gave “rise" to Bhakthi and
Bhakthaas (devotees). Moreover, there was no time or mind among the people to be
devoted to our Lord, during these two Yugas, as they were deeply interested to do
"Dharma". Due to this, Sri Veda Vyaasa was not born during the Sathya and the Treta
Yugas.
In the Dwaapara Yuga, as "Dharma” got interpreted through the Vedas and the
Canto 1 Page 520

In the Dwaapara Yuga, as "Dharma” got interpreted through the Vedas and the
scriptures (Smriti), there were doubts in the minds of people as to which is “right" and
“wrong". Due to this, pristine pure “Dharma" could not be practiced by everyone.
Bhakthi also never got developed. Hence, Sri Veda Vyaasa took his incarnation, and
expounded the path of Bhakthi. His father Paraasara was a devotee of our Lord — as
told in Vishnu Puraana and others. Sage Maarkandeya had prostrated to an old sage,
who had told, that sage Paraasara was a great devotee of our Loud. In the Matsya Purana,
the father of mother Vaasavi viz. Uparishara has been hailed as a devotee of our Lord Sri
Vishnu. Due to this, his daughter was born from a “fish", and despite this, she had
developed Bhakthi for our Lord, from her father.
The purpose of Sri Veda Vyaasa's incarnation is told that for the sake of “Bhakthi Yoga",
he was born. He had another virtue in him - he had in him the divine part of “Jnana" of
our Lord Sri Hari, who redeems and removes the sorrow of everyone. Sri Veda Vyaasa
was an incarnation of our Lord Sri Narayana's "Jnana" aspect. As he was the symbol of
Jnana of our Lord, this knowledge got originated by itself, automatically. As the purpose
and goal of Jnana is Bhakthi. Hence, Sri Veda Vyaasa being born in “Jnana”, began to
preach “Bhakthi". In other words, Sri Veda Vyaasa took his incarnation only with a view
to propagate Bhakthi.
Through the next verse, an event in the life of Sage Veda Vyaasa is being spoken of.
Krama Sandarbha
yugasya tasya dväparäkhyasya tåtéye paryaye yugatrayamanyadatikramyätikramya
vaivasvatamanvataräditaståtéya ägamane satétyarthaù. “paryayo ’tikramastasminnatipäta
upätyaya” ityamaraù.
Trétiye yuga-paryaye means when the three yugas passed, and the third part of Dväparä
had arrived, after Vaivasvata Manvantara had started. Paryaya means to passing or lapsing
according to Amara-koña.
Other thoughts
Siddhanta-darpana, Text 1
pita parasaro yasya
sukadevasya yah pita
tam vyasam badari-vasam
krsna-dvaipayanam bhaje
I worship the son of Parasara muni, Srila Krsna Dvaipayana Vyasa, who lives in Badarikasrama and is
the father of Sukadeva Gosvami.
Purport by Nanda Misra:
syamo’pi yah sruti-saroruha-bodha-raktah
santo’pi yo’syati tamas-tatim antara-stham
pratyak-padam disati yah paramam svagobhir
Canto 1 Page 521

vyasam tarn adbhuta-ravim saranam prapady
“I take shelter of Srila Vyasadeva, who is just like a wonderful sun showing the spiritual world to the
conditioned souls by the rays of his transcendental knowledge. Although he is dark-complexioned,
he becomes reddish by the contact with the lotus-like Vedic knowledge, and though very peaceful,
he destroys the massive ignorance situated in the heart.”
By the statement that he is the father of Sukadeva Gosvami it is also indicated that Vyasadeva is
instructing pure devotional services and that devotion to him brings to the worshiper the desired
perfection.
Visnu Purana (3.4.5):
krsna-dvaipayanam vyasam viddhi narayanam prabhum
ko’nyo hi bhuvi maitreya mahabharata-krd bhavet
“My dear Maitreya, you should know that Srila Krsna Dvaipayana Vyasa is Lord Narayana Himself.
Who else on the earth could be the author of the Mahabharata?”
[In some ages, Vyasadeva is an expansion of the Supreme Lord, while in others, he is a living entity
empowered by Him (saktyavesa-avatara). The Vyasa of the present age is an expansion of God and is
identified as the son of Parasara muni.]

1.4.15
sa kadäcit sarasvatyä
upaspåçya jalaà çuciù
vivikta eka äséna
udite ravi-maëòale
saù—he; kadäcit—once; sarasvatyäù—on the bank of the Sarasvaté; upaspåçya—after
finishing morning ablutions; jalam—water; çuciù—being purified; vivikte—concentration;
ekaù—alone; äsénaù—being thus seated; udite—on the rise; ravi-maëòale—of the sun disc.
SP Translation
Once upon a time he [Vyäsadeva], as the sun rose, took his morning ablution in the
waters of the Sarasvaté and sat alone to concentrate.
VCT translation
At one time, Vyäsa, performing äcamana with water from the Sarasvaté River, being
purified, sat alone in an isolated spot while the sun rose.
VA translation
"At one time, after taking bath in the river Saraswati, and after purifying himself with
sacred chanting and oblations, Sri Veda Vyaasa sat alone, at a lonely secluded place, at the
dawn of the sun."
Canto 1 Page 522

Summary of verse:
Purport
The River Sarasvaté is flowing in the Badarikäçrama area of the Himalayas. So the place
indicated here is Çamyäpräsa in Badarikäçrama, where Çré Vyäsadeva is residing.

Upaspåçya means “having sipped water (äcamana).” The verse is part of a sentence which
ends in verse 18.
Bhavartha Dipika
jalam upaspåçya jale snänädikaà kåtvety arthaù. äséno babhüveti çeñaù. vivikte deça ity-
ädi cittaikägryärtham uktam. anenaiva badarikäçrama-sthänaà sücitam.
Çré Subodhiné:
Sage Veda Vyaas had manifested for the sake of progressing the path of Bhakthi. Hence,
perhaps, due to the destruction of the path of Jnana, Karma and Bhakthi, he might have
forgotten his own “knowledge" (Jnana)! After purifying himself (by bathing etc.) in the
sacred waters of the Saraswati river, he got back his “omniscience". He now became
“sinless", due to this purification, and all his “virtues" had all returned to him!
Later, he began to contemplate on the purpose of his "incarnation". He now began to

think, about the path of Bhakthi, which is beneficial to everyone. This is what is
indicated through the words “Viviktha" (alone) till the sentence, “Made by the sage, out
of his compassion" (Kripaya Munina Krutam).
He sat quietly in a secluded place alone, with a view to avoid disturbance in his mind. As
he was sacred, he had avoided the "blemish" associated with the physical factors. He was
seated in a secluded place, and this made him avoid the “Vedic blemish" also. There was
no one else with him now, and this enabled him to avoid the “blemish" caused by
spiritual factors.
The words "dawn of the sun” indicate that, usually, the daily “ablutions" are performed
before the dawn of the sun. These words also indicate the auspicious star and sacred
“time", when he was sitting alone, on the banks of the river. The purport is that, the
"star" at that time was an “auspicious" one, and the “time" was also full of blessed tidings!
At this time, Sage Veda Vyaasa contemplated on the ways and means of conferring
welfare and prosperity, on all “Beings", in this Universe.
Krama Sandarbha
sa ityasya öékäyäà badarikäçramasthänaà sücitamiti sarasvatyästatra çravaëät. çamyäpräça
ityeva tu tasya näma vakñyate.
Vyäsa was situated in Badarikäçrama since Sarasvaté River is mentioned. It is also called
Çamyäpräça.
Other thoughts

Canto 1 Page 523
1.4.16
parävara-jïaù sa åñiù
kälenävyakta-raàhasä
yuga-dharma-vyatikaraà
präptaà bhuvi yuge yuge
para-avara—past and future; jïaù—one who knows; saù—he; åñiù—Vyäsadeva; kälena—
by time; avyakta—unmanifested; raàhasä—whose great force; yuga-dharma—acts in
terms of the millennium; vyatikaram—anomalies; präptam—having accrued; bhuvi—on
the earth; yuge yuge—different ages.
SP Translation
The great sage Vyäsadeva saw anomalies in the duties of the millennium. This happens on
the earth in different ages, due to the unseen force of time.
VCT translation (16-18)

Vyäsa, who could see the past and the future, having pure vision, observed by his
spiritual eye that the dharmas for the yugas had been destroyed on the earth, yuga after
yuga, by the invisible force of time; that the bodies had decreased in ability; and that
the people were devoid of faith, dominated by rajas and tamas, dull-witted, short-lived,
and filled with misfortunes. He began to contemplate on what would be beneficial for
all the varëas and äçramas.
VA translation
“Sri Veda Vyaasa, who had the full knowledge, about the working of "time” and “luck”
(fortune) now contemplated on the welfare of all Beings, whose penance, sacrifices, study
of scriptures and charity, which are the virtues of the 4 Yugas, were destroyed by the
factor of "time" (Kaala), who has the power to hold in check (i.e. under its control) even
the primordial nature (Prakruti). Sri Veda Vyaasa saw that “Time" (Kaala) had
destroyed these "virtues" in each of the 4 Yugas."
Summary of verse:
Purport
The great sages like Vyäsadeva are liberated souls, and therefore they can see clearly past
and future. Thus he could see the future anomalies in the Kali age, and accordingly he
made arrangement for the people in general so that they can execute a progressive life in
this age, which is full of darkness. The people in general in this age of Kali are too much
interested in matter, which is temporary. Because of ignorance they are unable to
evaluate the assets of life and be enlightened in spiritual knowledge.
Sarartha Darsini tika (16-18)

He knows the past and the future (parävara-jïaù). He saw that there was destruction of
the dharmas of the yugas with time (yuga-dharma-vyatikaram). There was decrease in
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the dharmas of the yugas with time (yuga-dharma-vyatikaram). There was decrease in
strength of the body conditions (bhautikänäm bhävänäm), caused by time (tat-kåtam). The
people were filled with rajas and tamas (niùsattvän).
Bhavartha Dipika
tatra ca sa åñir yuga-dharma-vyatikarädikaà vékñya sarva-varëäçramäëäà yad dhitaà tad
dadhyäv iti tåtéyenänvayaù. parävara-jïo ’tétänägatavit. avyaktaà raàho vego yasya tena
kälena yuga-dharmäëäà vyatikaraà saìkaraà präptaà vékñya. tathä bhuvi yuge yuge.
Çré Subodhiné:
Sri Veda Vyaasa knew both about himself and the factors of “time", “action" and
“nature" (Kaala, Karma and Swabhaava). He thought to himself, “whatever, I will say
now, will not be affected by the factors of time, action and nature -especially for
“Bhakthi" (devotion to our Lord), these three factors have no power to control or affect
it!" He also saw the “destiny" (luck - fortune), which is about to unfold, for all the
“Beings". After all this “Jnana" and attainments only, he had become a "sage” (Rishi). A
sage is one, who is the “seer" of the sacred chanting (Manthram). A sage is always
devoted to the performance of “righteous" (Dharma) actions. The purport is, that in sage
Veda Vyaasa, the aspect of “Dharma" only had got “ingressed" (Aavesa). ie He was fully
devoted to “Dharma" only!
The factor of "time" (Kaala) is a big and forceful “authority" appointed by our Lord. He is
the “doer and cause” for everything. Given this factor, any good effort made by others
may go in waste, due to the “power” of this factor of “time". Hence, our Lord, who is the
originator and controller of “time", Himself, took the incarnation as Sri Veda Vyaasa.
With a view to describe this, in the first instance, the sorrow and difficulties, caused for
all beings, by this factor of “time”, are being described.
The word “unmanifest” (Avyktham) here means “the imperishable Brahman" (Akshara
Brahman). It may also mean “the primordial nature" (Prakruti). The purport is, that
even this “Prakruti” is usually under the control of the factor of “time". Moreover, the
words used here, can mean also, that the factor of “time” is relentness i.e. no one is
aware of it's course and force! Due to this, no one is able to counter its influence in any
way!
From this analysis, what we can learn is, that except for our Lord, everything else, is
under the control of “time" (Kaala). In other words, all of them conduct themselves, as
per the working of “time” only. Due to the power of this “time", the virtues of the 4
Yugas viz. penance, sacrifices, study of scriptures and giving of charity were destroyed.
Alternately, “non-deserving" persons took to the practice of these “virtues", and Sri
Veda Vyaasa saw this “dangerous" trend in each of the Yugas. He saw all this on earth,
and not in the “heaven". On seeing this predicament, he sat alone, in a secluded place,
contemplating on the ways and means of conferring welfare on every being (i.e. to get
rid of this problem).
Now, through the next two verses, the “effect" of the factor of "time" is bring described
as also about the “destruction” of the “materials" affected by “time" (Kaala).
Krama Sandarbha
parävarajïa iti trikam.
Other thoughts
Canto 1 Page 525
Other thoughts

1.4.17-18
bhautikänäà ca bhävänäà
çakti-hräsaà ca tat-kåtam
açraddadhänän niùsattvän
durmedhän hrasitäyuñaù
durbhagäàç ca janän vékñya
munir divyena cakñuñä
sarva-varëäçramäëäà yad
dadhyau hitam amogha-dåk
bhautikänäm ca—also of everything that is made of matter; bhävänäm—actions; çakti-
hräsam ca—and deterioration of natural power; tat-kåtam—rendered by that;
açraddadhänän—of the faithless; niùsattvän—impatient due to want of the mode of
goodness; durmedhän—dull-witted; hrasita—reduced; äyuñaù—of duration of life;
durbhagän ca—also the unlucky; janän—people in general; vékñya—by seeing; muniù—the
muni; divyena—by transcendental; cakñuñä—vision; sarva—all; varëa-äçramäëäm—of all
the statuses and orders of life; yat—what; dadhyau—contemplated; hitam—welfare;
amogha-dåk—one who is fully equipped in knowledge.
SP Translation
The great sage, who was fully equipped in knowledge, could see through his
transcendental vision the deterioration of everything material due to the influence of the
age. He could also see that the faithless people in general would be reduced in duration of
life and would be impatient due to lack of goodness. Thus he contemplated for the welfare
of men in all statuses and orders of life.
VCT translation
In verse 16
VA translation
“Sri Veda Vyaasa saw, in his mind, the decline of the bodies created by the 5 elements,
which were affected by the factor of "time"! He saw the decline in the power of the 5
elements also, from the paucity of rains and good harvests. In this way, he saw an all
round decline in various powers. He saw the human beings with the declined power in
their strength, discrimination, longevity, sincerity, faith and fortune! Sage Veda Vyaasa,
who was blessed with an omnibus “vision", through this “divine vision" (eyes) saw
clearly, as to what “action and step" will benefit each of the four castes and the
"Aashramas" (status in life). He now contemplated on these beneficial steps, for the
welfare of all beings."
Summary of verse:
Canto 1 Page 526

Purport
The unmanifested forces of time are so powerful that they decay all matter in due
course. In Kali-yuga, the last millennium of a round of four millenniums, the power of all
material objects deteriorates by the influence of time. In this age the duration of the
material body of the people in general is much reduced, and so is the memory. The
action of matter has also not so much incentive. The land does not produce food grains
in the same proportions as it did in other ages. The cow does not give as much milk as it
used to give formerly. The production of vegetables and fruits is less than before. As
such, all living beings, both men and animals, do not have sumptuous, nourishing food.
Due to want of so many necessities of life, naturally the duration of life is reduced, the
memory is short, intelligence is meager, mutual dealings are full of hypocrisy and so on.
Being a liberated soul, the great sage Vyäsadeva could see this by his transcendental
vision. As an astrologer can see the future fate of a man, or an astronomer can foretell
the solar and lunar eclipses, liberated souls can foretell the future of all mankind by
seeing through the scriptures. They can see this due to their sharp vision of spiritual
attainment.
And all such transcendentalists, who are naturally devotees of the Lord, are always eager
to render welfare service to the people in general. They are the real friends of the people
in general, not the so-called public leaders who are unable to see what is going to happen
five minutes ahead. In this age the people in general as well as their so-called leaders are
all unlucky fellows, faithless in spiritual knowledge and influenced by the age of Kali.
They are always disturbed by various diseases. For example, in the present age there are
so many TB patients and TB hospitals, but formerly this was not so because the time was
not so unfavorable. The unfortunate men of this age are always reluctant to give a
reception to the transcendentalists who are representatives of Çréla Vyäsadeva, and yet
these selfless workers are always busy in planning something which may help everyone
in all statuses and orders of life. The greatest philanthropists are those
transcendentalists who represent the mission of Vyäsa, Närada, Madhva, Caitanya,
Rüpa, Sarasvaté, etc. They are all one and the same. The personalities may be different,
but the aim of the mission is one and the same, namely, to deliver the fallen souls back
home, back to Godhead.

In verse 16
Bhavartha Dipika
bhautikänäà bhävänäà çarérädénäm. tat kåtaà käla-kåtam. niùsattvän dhairya-çünyän.
durmedhän manda-matén.
Çré Subodhiné:
We, who have been originated from the 5 elements, caused by the factor of "time”
(Kaala), and also the 5 elements themselves, have lost all our "powers”. The syllable
"Cha" (and) used here indicates the decline in the powers of the 5 elements also. In the
same way the decline in the power of scriptural studies, agriculture, rain etc. has also set
in, through the factor of “time" (Kaala). After this, the devotees who are supposed to
practice “Dharma" have lost their sincerity and interest in practicing the virutes. They
are now bereft of both “strength” (Balam) and “discrimination" (Vivekam). Due to the
absence of “sincerity”, (Sraddha) they have lost their intellect, and the strength of inner
mind (Chittam) (i.e. mental strength). Due to the absence of “discrimination", they
have lost the power of their “mind". The word "Durmedhaan" has indicated the loss of
Canto 1 Page 527
have lost the power of their “mind". The word "Durmedhaan" has indicated the loss of
their “intellect". In other words, the entire "consciousness" consisting of inner mind
(Chittam), mind and intellect has been lost and only the fourth aspect viz. “the ego"
remained! "Ego" has become the "root" for all their actions, due to which their
"longevity" also has been shortened and declined. On seeing all this, Sri Veda Vyaasa
began to think about their welfare.
“Only through “virtuous actions" (Karma), there is the rise of fortune or luck" (Karmana
Hi Bhagyam Utpadhyate). But in this Kaliyuga, the factors of time (Kaala), actions
(Karma) and the “doer or performer" (Kartha) are all “impure" (unholy), along with
“materials" (Dravya) and "chanting" (Manthram). Due to this defect, a person's “actions”
in this Yuga never attains its desired result or benefit i.e. remains unsuccessful! This
makes the “Jeeva" very unlucky and unfortunate! This sort of knowledge about the ill
effects of this ‘Yuga” did not dawn on the mind of Sage Veda Vyaasa, through logical
analysis. But he got this correct perception through his “vision” as a "sage" (Rishi), and
through his divine capacity (Aarsha). Through this divine "vision”, he also got the
knowledge about the "ways and means", through which, persons living in this Kaliyuga
can be saved and made happy. Sri Veda Vyaasa knew that “heretic and unorthodox"
systems will grow and flourish in Kaliyuga (Paakhanda Dharma). He desired, that people
should stay as far away from these so-called "paths", and follow the righteous ways of
Dharma suited to the time and place, for all the "castes and station (Aashrams)” of the
society. In other words, Sri Veda Vyaasa, meditated on this issue deeply. He then
concluded, that all other unorthodox paths and ways are useless and only the “righteous
virtuous path of Dharma", suited to the time (Kaala), place (Desa), castes (Varna) and
station (Aashrama) is to be followed by everyone. He also desired, that even this path of
‘Dharma" should not get "polluted” and got “wasted”! Sri Veda Vyaasa had very “truthful
intentions". He got the inspiration about the auspicious welfare of everyone, and the
need for the establishment of "truth" in their minds. These “realizations’ are described,
through the words used here, in this verse viz. "Amoghadrig” (he, who saw everything, as
they are).
That “Yagna" (performance of “sacrifice") is the most beneficial way for all castes and
Aashrams - this is being described below.
Other thoughts

1.4.19
cätur-hotraà karma çuddhaà

prajänäà vékñya vaidikam
vyadadhäd yajïa-santatyai
vedam ekaà catur-vidham
cätuù—four; hotram—sacrificial fires; karma çuddham—purification of work; prajänäm—
of the people in general; vékñya—after seeing; vaidikam—according to Vedic rites;
vyadadhät—made into; yajïa—sacrifice; santatyai—to expand; vedam ekam—only one
Veda; catuù-vidham—in four divisions.
Canto 1 Page 528

SP Translation
He saw that the sacrifices mentioned in the Vedas were means by which the people's
occupations could be purified. And to simplify the process he divided the one Veda into
four, in order to expand them among men.
VCT translation
Seeing the purifying power of Vedic rites performed by the four priests for the people
at large who were not inclined for jïäna, yoga or bhakti, he divided the one Veda into
four for continuation of sacrifice.
VA translation
‘That, in which, there is the “four", knowing, that, such pure Vedic sacrifices are
beneficial to everyone - with a view to expand the role of these Vedic sacrifices, Sri Veda
Vyaasa made the one Veda into 4 divisions i.e. he made one Veda into 4 parts."
Summary of verse:
Purport
Formerly there was only the Veda of the name Yajur, and the four divisions of sacrifices
were there specifically mentioned. But to make them more easily performable, the Veda
was divided into four divisions of sacrifice, just to purify the occupational service of the
four orders. Above the four Vedas, namely Åg, Yajur, Säma, and Atharva, there are the
Puräëas, the Mahäbhärata, Saàhitäs, etc., which are known as the fifth Veda. Çré
Vyäsadeva and his many disciples were all historical personalities, and they were very
kind and sympathetic toward the fallen souls of this age of Kali. As such, the Puräëas
and Mahäbhärata were made from related historical facts which explained the teaching
of the four Vedas. There is no point in doubting the authority of the Puräëas and
Mahäbhärata as parts and parcels of the Vedas. In the Chändogya Upaniñad (7.1.4), the
Puräëas and Mahäbhärata, generally known as histories, are mentioned as the fifth
Veda. According to Çréla Jéva Gosvämé, that is the way of ascertaining the respective
values of the revealed scriptures.

Vyäsa considered that Vedic rites were purifying (çuddham) for all people who were not
qualified for jïäna, yoga or bhakti. These sacrifices were accomplished by four priests, the
hotä (reciter of Åg-veda, offerer of oblations), udgätä (reciter of Säma-veda, corrector of
irregularity), adhvaryu (reciter of Yajur-veda, preparer of items for sacrifice), and the
brahmä (reciter of Atharva-Veda, knower of all Vedas, supervisor). Santatyai means “for
continuation.”
Bhavartha Dipika
tataç ca hotropalakñitäç catvära åtvijaç catur-hotäras tair anuñöheyaà karma cätur-hotram.
çuddhaà çuddhi-karam. yajïa-santatyai yajïänäm avicchedäya.
Çré Subodhiné:
A doubt arises here, as to how these Vedic sacrifices will be beneficial to everyone. In
everyway, when the “blemish” of Kaliyuga contunies to remain, and the "sacrifices"
themselves continue to be under the control of Kaliyuga? On this, it is said, that the
Canto 1 Page 529

themselves continue to be under the control of Kaliyuga? On this, it is said, that the
knowledge about these Vedic sacrifices is “divine” (Aarsha) in nature. Hence, there is
no necessity or role of a “human' plan or idea (as the divine plan is working its way).
Usually a “human idea or plan” can at best mitigate the usual “blemish”, created by the
celestial and physical “time”. Our Lord Sri Vishnu is the controller of this factor of
“time", and he is capable of removing all “ill effects" of both the celestial and physical
types of time (Kaala). “This “time” (Kaala) is of the divine form of Sri Vishnu, and of
the “Yagna" (sacrifice) — this is the Vedic saying. In this way, the Vedas say, that the
“sacrifice” is of the form of our Lord Vishnu and of “time” too! In comparison to other
“evidences", the proof and evidence offered by the Vedas are considered as of higher
strength and importance. All the Vedas speak about “one truth” only! It is said, that
there are 4 types of “Vedic sacrifices" (actions = Karma) viz. Adhwaryoo, Udgaata, Hota
and Brahma. All these four are called in a combined way as “Hota". Alternately, these
Vedic "actions" are described in a different way. There are 5 types of “Hotas" or
performers of sacrifice with 10 Hotas, 5 Hotas, 6 Hotas and 7 Hotas. These are titled as
“Agnihotra, Darsapournamaasa, Chaatur Maasya, Pasu and Soma "sacrifices”. These 5
types of sacrifices are the basis of "Vedic” actions, and all these have been explained in
the "Brahmana” portion of the Vedas. The word “four sacrifices” comprises the above "5
types of Karmas”.
The “Vedas” are sustained through “divine” evidences and proofs. They are permanent
(eternal), pure - as the Vedas are not “affected” by the factor of time (Kaala) at all.
A doubt may arise, as to how these “sacrifices" can be called as “eternal”, (Nithya) when
they are subject to time, and the particular nature of the “performer” etc.? Answering
this, it is said, that these “sacrifices” are called as “actions" (Karma) only for the sake of
reference - But, in reality all these sacrifices are the forms of our Lord only - as the word
"Yaaga” (sacrifice) means “Bhakthi or devotion". In this way, the Vedas are the proof
and evidence of generations of people.
With a view to “expand” the Vedic sacrifices, Sage Veda Vyaasa, divided the one Veda
into 4 divisions. He expounded the Vedic sacrifices, in such a way, that everyone can
understand, easily, the systems of performing these various “Vedic” sacrifices, and also
that these sacrifices do not get “mixed up" with each other. This was done by Sage Veda
Vyaasa for the welfare and benefit of this world.
The “divisions” of the Vedas are being described below.
Other thoughts

1.4.20
åg-yajuù-sämätharväkhyä
vedäç catvära uddhåtäù
itihäsa-puräëaà ca
païcamo veda ucyate
åg-yajuù-säma-atharva-äkhyäù—the names of the four Vedas; vedäù—the Vedas;
Canto 1 Page 530

åg-yajuù-säma-atharva-äkhyäù—the names of the four Vedas; vedäù—the Vedas;
catväraù—four; uddhåtäù—made into separate parts; itihäsa—historical records
(Mahäbhärata); puräëam ca—and the Puräëas; païcamaù—the fifth; vedaù—the original
source of knowledge; ucyate—is said to be.
SP Translation
The four divisions of the original sources of knowledge [the Vedas] were made separately.
But the historical facts and authentic stories mentioned in the Puräëas are called the fifth
Veda.
VA translation
“Rig Veda, Yajur Veda, Sama Veda and Atharva Veda.- Sri Veda Vyaasa made these 4
divisions. He also manifested the 5th Veda viz. the epics and the Puranaas, which
describe the “Dharma”, as contained and prescribed in the Vedas.'
Summary of verse:

He divided the Veda into the Åg, Yajus, Säma and Atharvä. Histories and Puräëas are
called the fifth Veda.
Bhavartha Dipika
cätur-vidhyam eväha, åg iti. uddhåtäù påthak kåtäù.
Çré Subodhiné:
Through the Rig Veda, the actions of “Hota”; through Yajur Veda, the “Adhwaryoo";
through the Sama Veda, the “Udgaata” and through the Atharva Veda, the action of
Brahma - are done. The “chanting” (Manthras) pertaining to each of these “sacrifices",
and its particular “Brahmana division” were all divided into various compact “parts", and
these came to be known as the 4 Vedas named as above. The “Dharma” prescribed in
these Vedas were explained in the epics and the Puranaas, and these were collectively
called as the 5th Veda.
Who were the sages, who accepted these divided Vedas? On this, the following verses are
given.
Krama Sandarbha
itihäseti. tathä ca sämni kauthuméyaçäkhäyäà chändogyopaniñadi “ågvedaà bhagavo
adhyemi yajurvvedaà sämavedamätharvvaëaà caturthamitihäsapuräëaà païcamaà
vedänäà vedam” ityädi. anyatra ca “vedänadhyäpayaàäsa mahabhäratapaïcamän” iti.
anyathä païcamatvaà navakalpeta, samajätéyatvätsaìkhyäyäù. tåtéyaskandhe ca vakñyate
“itihäsapuräëäni païcamaà vedaméçvaraù. sarvebhya eva vaktrebhyaù sasåje
sarvadarçana” iti. païcamatve käraëaà väyupuräëe sütavakyam, “eka äséd yajurvvadastaà
caturddhä vyakalpayat. cäturhotramabhüttasmin tena yajïamakalpayat. ädhvaryavaà
yajurbhistu ågabhirhotraà tathaiva ca. udgätraà sämabhiçcaiva brahmatvaà
cäpyatharvvabhiù. äkhyänaiçcäpyupäkhyänairgäthäbhirdvijasattamäù. puräëasaàhitäà
cakre puräëärthaviçäradaù. yacchiñöantu yajurvveda iti çästrärthanirëayaù.” iti
skändamägneyamityädisamäkhyästu pravacananibandhanäù käöhakädivat.
åg-vedaà bhagavo’dhyemi yajur-vedaà säma-vedam ätharvaëaà caturtham itihäsaà

puräëaà païcamaà vedänäà vedam
Canto 1 Page 531

puräëaà païcamaà vedänäà vedam
I studied the Åg Veda, Yajur, Veda, Säma Veda, Atharva Veda, the Itihäsas and Puräëas,
the fifth of Veda. (Chändogya Upaniñad 7.1.2, Säma-kautuméya-çäkhä)
vedän adhyäpayämäsa mahäbhärata-païcamän
He studied the Vedas and the Mahäbhärata, the fifth Veda. (Mahäbhärata 12.340.11)
Mahäbhärata is considered equal to the Vedas, otherwise it would not be included in the
list.
itihäsa-puräëäni païcamaà vedam éçvaraù
sarvebhya eva vaktrebhyaù sasåje sarva-darçanaù
Brahmä, who has faces in all directions, created the fifth Veda composed of the Puräëas
and Itihäsas from all of his mouths. (SB 3.12.39)
Süta says in Väyu Puräëa:
eka äséd yajur vedas taà caturdhä vyakalpayat |
cäturhotram abhüt tasmiàs tena yajïam akalpayat ||
ädhvaryavaà yajurbhis tu ågbhir hotraà tathaiva ca |
audgätraà sämabhiç caiva brahmatvaà cäy atharvabhiù ||
There was one Yajur Veda. He divided it into four. Four priests arose. By that he created
sacrifice. The priests were the Adhvarya for the Yajur texts, the hotra for the Åg texts, The
udgätra for the Säma texts and the Brahma for the Atharva texts.
äkhyänaiç cäpy upäkhyänair gäthäbhir dvija-sattamäù |
puräëa-saàhitäç cakre puräëärtha-viçäradaù ||
yac chiñöaà tu yajurveda iti çästrärtha-nirëayaù |
O best of the brähmaëas! Knowledgeable of the meaning of the Puräëas, Vyäsa created all
the Puräëas and Mahäbhärata, by describing the five elements, ancient events and songs.
This is the remnant of the Yajur Veda. This defines the meaning of scripture. (Väyu
Puräëa 60.21-22)
Skanda and Agni Puräëas also state the same.
Other thoughts

1.4.21
tatrarg-veda-dharaù pailaù
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tatrarg-veda-dharaù pailaù
sämago jaiminiù kaviù
vaiçampäyana evaiko
niñëäto yajuñäm uta
tatra—thereupon; åg-veda-dharaù—the professor of the Åg Veda; pailaù—the åñi named
Paila; säma-gaù—that of the Säma Veda; jaiminiù—the åñi named Jaimini; kaviù—highly
qualified; vaiçampäyanaù—the åñi named Vaiçampäyana; eva—only; ekaù—alone;
niñëätaù—well versed; yajuñäm—of the Yajur Veda; uta—glorified.
SP Translation
After the Vedas were divided into four divisions, Paila Åñi became the professor of the Åg
Veda, Jaimini the professor of the Säma Veda, and Vaiçampäyana alone became glorified
by the Yajur Veda.

For the Vedas, Paila became responsible for the Åg-veda, wise Jaimini chanted the
Sama-veda, Vaiçampäyana became learned in the Yajur-veda, the sage Sumantu,
inclined to incantations, became learned in the Atharva-veda and my father
Romaharñaëa became learned in the histories and Puräëas.
VA translation
“The Rig Veda was accepted and adopted by sage Paila, the Sama Veda was sung by the
poet Jaimini, and only Vaisampaayam got proficient in Yajur Veda. The “terrible” sage
Sumanthu of the Angira clan became the “knower” of the Atharva Veda. My father
Romaharshama became proficient in epics and the Puranaas.”
Summary of verse:
Purport
The different Vedas were entrusted to different learned scholars for development in
various ways.

Däruëaù means “inclined to incantations and magic.”
Çré Subodhiné:
That "action", which has “prescribed ways' of doing or performing is called as "Dharma".
In the Yajur Veda, “Dharma" is being described. Why was this not mentioned as the
"first" one? Answering this, it is said, that, here, the Vedas are mentioned as Rig. Sama
and Yajur Vedas, in this verse as per their “Krama" or ‘order", and there is no problem on
this. The sages like Paila and others accepted and adopted the Vedas, as per the “order"
as mentioned, in the verse.
In the Atharva Veda, there are descriptions of the “black magic" Incantations for
causing “death" etc. Hence, the sage who adopted this Veda viz. sage Sumanthu, has
been called as the “terrible" (Daaruna). This sage, by his very conduct and nature, was
very cruel and wicked. In later times, his entry into the “sacrifices" was stopped. Even
Canto 1 Page 533

very cruel and wicked. In later times, his entry into the “sacrifices" was stopped. Even
then, he was a sage, and due to this, he was allowed to learn the Vedas, and is considered
as a “sage"!
The “epics and the Puranaas" are considered as the 5th Veda. Each and everyone is
entitled to learn these scriptures. With a view to indicate this “universal factor", this
“Veda" was taught to “my father Sri Romaharshana, who made, every being happy, with
the devotion to our Lord (Roma-Roma = in each "hair" in the body of each being, he
filled up, the bliss of our Lord’s Bhakthi. That is way, his name is "Romaharshana" -
making each strand of “hair” stand in ecstasy, with our Lord's devotion and bliss
thereof). He became a great “Acharya" (Guru) with this virtue (Guna) of making
everyone get devoted to our Lord.
These 5 sages made their respective division of the Vedas into many other separate parts
and expounded them. This is being told, through the following verse.
Krama Sandarbha
eka eveti paippalädiñvapyanvitam. atharvväìgirasämätharvvaëänäm.
Persons like Pippala should be included along with Vaiçampäyana. Atharväìgirasäm refers
to the Atharva Veda.
Other thoughts

1.4.22
atharväìgirasäm äsét
sumantur däruëo muniù
itihäsa-puräëänäà
pitä me romaharñaëaù
atharva—the Atharva Veda; aìgirasäm—unto the åñi Aìgirä; äsét—was entrusted;
sumantuù—also known as Sumantu Muni; däruëaù—seriously devoted to the Atharva
Veda; muniù—the sage; itihäsa-puräëänäm—of the historical records and the Puräëas;
pitä—father; me—mine; romaharñaëaù—the åñi Romaharñaëa.
SP Translation
The Sumantu Muni Aìgirä, who was very devotedly engaged, was entrusted with the
Atharva Veda. And my father, Romaharñaëa, was entrusted with the Puräëas and
historical records.
VCT translation
In verse 21
VA translation
In verse 21
Canto 1 Page 534

Summary of verse:
Purport
In the çruti-mantras also it is stated that Aìgirä Muni, who strictly followed the rigid
principles of the Atharva Vedas, was the leader of the followers of the Atharva Vedas.

In verse 21
Bhavartha Dipika
däruëaù krüraù atharvoktäbhicärädi-pravåtteù.
Çré Subodhiné:
In verse 21
Other thoughts

1.4.23
ta eta åñayo vedaà

svaà svaà vyasyann anekadhä
çiñyaiù praçiñyais tac-chiñyair
vedäs te çäkhino 'bhavan
te—they; ete—all these; åñayaù—learned scholars; vedam—the respective Vedas; svam
svam—in their own entrusted matters; vyasyan—rendered; anekadhä—many; çiñyaiù—
disciples; praçiñyaiù—granddisciples; tat-çiñyaiù—great granddisciples; vedäù te—
followers of the respective Vedas; çäkhinaù—different branches; abhavan—thus became.
SP Translation
All these learned scholars, in their turn, rendered their entrusted Vedas unto their many
disciples, granddisciples and great granddisciples, and thus the respective branches of the
followers of the Vedas came into being.
VCT translation
Each of these sages divided up his Veda into many divisions and these Vedas then
developed branches as they were passed on to disciples, grand-disciples and great-
grand-disciples.
VA translation
"These sages like Paila and others made these Vedas into several “branches” through
their own disciples and the disciples to their disciples. In this way, the 4 Vedas got
expanded through several "branches” (Saakhas).”
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expanded through several "branches” (Saakhas).”
Summary of verse:
Purport
The original source of knowledge is the Vedas. There are no branches of knowledge,
either mundane or transcendental, which do not belong to the original text of the
Vedas. They have simply been developed into different branches. They were originally
rendered by great, respectable and learned professors. In other words, the Vedic
knowledge, divided into different branches, has been distributed all over the world by
different disciplic successions. No one, therefore, can claim independent knowledge
beyond the Vedas.

Vyasyan means divided.
Bhavartha Dipika
vyasyan vibhaktavantaù.
Çré Subodhiné:
These sages expanded their respective Vedas in many ways. Later, their disciples and
their own disciples made their respective Vedic branches into many more "branches”.
All of them were "sages”, (Rishis) and they did not get any "blemish”, due to this
"expansion” of the Vedic branches.
In this way, all the Vedas were made into innumerable “branches”. Through the next
verse, it is said, that no one could adopt or accept fully even one of these “branches”
properly!
Other thoughts

24-25 Compassion of Vyasadeva
1.4.24
ta eva vedä durmedhair

dhäryante puruñair yathä
evaà cakära bhagavän
vyäsaù kåpaëa-vatsalaù
te—that; eva—certainly; vedäù—the book of knowledge; durmedhaiù—by the less
intellectual; dhäryante—can assimilate; puruñaiù—by the man; yathä—as much as; evam—
thus; cakära—edited; bhagavän—the powerful; vyäsaù—the great sage Vyäsa; kåpaëa-
vatsalaù—very kind to the ignorant mass.
SP Translation
Canto 1 Page 536

SP Translation
Thus the great sage Vyäsadeva, who is very kind to the ignorant masses, edited the Vedas
so they might be assimilated by less intellectual men.
VCT translation
The Supreme Lord Vyäsa, merciful to the most fallen, thus divided the Vedas so that
they could be understood by the foolish.
VA translation
“To enable the “humans”, bereft of a good intellect, to grasp and get devoted to these
Vedas, despite being incapable of getting to realize the true purport and knowledge of
these Vedas. Sri Veda Vyaasa, who is compassionate and gracious to these "unfortunate
humans" made the Vedas into various smaller divisions (so that the "humans” can easily
study these Vedas).”
Summary of verse:
Purport
The Veda is one, and the reasons for its divisions in many parts are explained herewith.
The seed of all knowledge, or the Veda, is not a subject matter which can easily be
understood by any ordinary man. There is a stricture that no one should try to learn the
Vedas who is not a qualified brähmaëa. This stricture has been wrongly interpreted in so
many ways. A class of men, who claim brahminical qualification simply by their
birthright in the family of a brähmaëa, claim that the study of the Vedas is a monopoly
of the brähmaëa caste only. Another section of the people take this as an injustice to
members of other castes, who do not happen to take birth in a brähmaëa family. But
both of them are misguided. The Vedas are subjects which had to be explained even to
Brahmäjé by the Supreme Lord. Therefore the subject matter is understood by persons
with exceptional qualities of goodness. Persons who are in the modes of passion and
ignorance are unable to understand the subject matter of the Vedas. The ultimate goal of
Vedic knowledge is Çré Kåñëa, the Personality of Godhead. This Personality is very
rarely understood by those who are in the modes of passion and ignorance. In the Satya-
yuga everyone was situated in the mode of goodness. Gradually the mode of goodness
declined during the Tretä and Dväpara-yugas, and the general mass of people became
corrupt. In the present age the mode of goodness is almost nil, and so for the general
mass of people, the kindhearted, powerful sage Çréla Vyäsadeva divided the Vedas in
various ways so that they may be practically followed by less intelligent persons in the
modes of passion and ignorance. It is explained in the next çloka as follows.
Bhavartha Dipika
veda-vibhäga-prayojanam äha, ta eveti. ye pürvam ati-medhävibhir dhäryante sma ta eva.
Çré Subodhiné:
Sri Veda Vyaasa through these "divisions and branches" made the Vedas, very easy, so
that even persons of dull intellects can learn or study them, even though, they will never
be able to grasp the true inner meaning and purport of the Vedas. Even today, whatever
meaning is being understood, is due to Sri Veda Vyaasa's efforts towards making the
omnibus Vedas, into several smaller "branches”. This was made possible, as Sri Veda
Vyaasa is the incarnation of “Jnana" of our Lord Sri Narayana - so that even "dull and
Canto 1 Page 537

Vyaasa is the incarnation of “Jnana" of our Lord Sri Narayana - so that even "dull and
foolish" persons also can take to the learning and chanting of the Vedas. Sri Veda
Vyaasa had realized, that our Lord Himself had desired this to happen! Some may say,
that Sri Veda Vyaasa should not have done this “division" of the Vedas at all. Why?
That, if these "Vedas" are learnt and studied by those, who cannot grasp the true purport
and meaning of them, and who are devoid of devotion and adherence to proper
discipline and rules, then the “strength and power" (Veerya) of the Vedas themselves
will be destroyed! On this, it is said, that Sri Veda Vyaasa was a "divine authority", and
he did, what was desired by our Lord only! If someone were to say, that despite being a
great divine authority, Sri Vyaasa shoud not have done this "inappropriate" task, it is
answered, that Sri Vedas Vyaasa was gracious and compassionate to these ’pitiable"
humans. He thought, that study of the Vedas is always sinless and blemishfree! As such,
people of “dull” intellect also can, through study and chanting, may get fulfilled in their
life. Hence, out of deep compassion to the “humans", Sri Veda vyaasa divided the Vedas
into many “branches".
Now. the redemption for women, Sudraas etc is being spoken of, through the next verse.
Other thoughts

24-25 Compassion of Vyasadeva
1.4.25
stré-çüdra-dvijabandhünäà
trayé na çruti-gocarä
karma-çreyasi müòhänäà
çreya evaà bhaved iha
iti bhäratam äkhyänaà
kåpayä muninä kåtam
stré—the woman class; çüdra—the laboring class; dvija-bandhünäm—of the friends of the
twice-born; trayé—the three sacrificial Vedas; na çruti-gocarä—not allowed to be heard;
karma-çreyasi—in the successful execution of ritual duties; müòhänäà—of the less
intelligent; çreyaù—supreme benefit; evam—thus; bhavet—achieved; iha—by this; iti—
thus thinking; bhäratam—the great Mahäbhärata; äkhyänam—historical facts; kåpayä—
out of great mercy; muninä—by the muni; kåtam—is completed.
SP Translation
Out of compassion, the great sage thought it wise that this would enable men to achieve
the ultimate goal of life. Thus he compiled the great historical narration called the
Mahäbhärata for women, laborers and friends of the twice-born.
VCT translation
The women, çudras and dvija-bandhus were not qualified to hear the Vedas. Thinking
what would be the best for the foolish in terms of the best sädhana, Vyäsa by his mercy
wrote the Mahäbhärata.
Canto 1 Page 538

VA translation
"Women, the Sudraas and some relations of the “twice-born” (the Brahmins, the warrior
class and the Vaishyaas) have no “authority" to listen to the Vedas. Hence, these persons
are ignorant of the Vedic ways and means of attaining welfare and happiness. They are
also ignorant of the ways of attaining prosperity, through the performance of “actions"
(Karma = sacrifices). Due to this, these persons will be deprived of attaining heaven etc.
Hence, with a view to confer welfare and happiness to these persons, Sri Veda Vyaasa,
out of his compassionate grace, manifested the epic “Mahabharata", through which, these
persons can also main the "highest result", through the attainment of knowledge, about
the principles of Dharma.
Summary of verse:
Purport
The friends of the twice-born families are those who are born in the families of
brähmaëas, kñatriyas and vaiçyas, or the spiritually cultured families, but who themselves
are not equal to their forefathers. Such descendants are not recognized as such, for want
of purificatory achievements. The purificatory activities begin even before the birth of a
child, and the seed-giving reformatory process is called Garbhädhäna-saàskära. One
who has not undergone such Garbhädhäna-saàskära, or spiritual family planning, is not
accepted as being of an actual twice-born family. The Garbhädhäna-saàskära is followed
by other purificatory processes, out of which the sacred thread ceremony is one. This is
performed at the time of spiritual initiation. After this particular saàskära, one is
rightly called twice-born. One birth is calculated during the seed-giving saàskära, and
the second birth is calculated at the time of spiritual initiation. One who has been able
to undergo such important saàskäras can be called a bona fide twice-born.
If the father and the mother do not undertake the process of spiritual family planning
and simply beget children out of passion only, their children are called dvija-bandhus.
These dvija-bandhus are certainly not as intelligent as the children of the regular twice-
born families. The dvija-bandhus are classified with the çüdras and the woman class, who
are by nature less intelligent. The çüdras and the woman class do not have to undergo
any saàskära save and except the ceremony of marriage.
The less intelligent classes of men, namely women, çüdras and unqualified sons of the
higher castes, are devoid of necessary qualifications to understand the purpose of the
transcendental Vedas. For them the Mahäbhärata was prepared. The purpose of the
Mahäbhärata is to administer the purpose of the Vedas, and therefore within the
Mahäbhärata is placed the Bhagavad-gétä, the summary Veda. The less intelligent are
more interested in stories than in philosophy, and therefore the philosophy of the Vedas
is included within the Mahäbhärata in the form of the Bhagavad-gétä, spoken by Lord Çré
Kåñëa. Vyäsadeva and Lord Kåñëa are both on the transcendental plane, and therefore
they collaborated in doing good to the fallen souls of this age. The Bhagavad-gétä is the
essence of all Vedic knowledge. It is the first book of spiritual values, as the Upaniñads
are. The Vedänta philosophy is the subject matter for study by the spiritual graduates.
Only the post-graduate spiritual student can enter into the spiritual or devotional
service of the Lord. It is a great science, and the great professor is the Lord Himself in
the form of Lord Çré Caitanya Mahäprabhu. And persons who are empowered by Him
can initiate others in the transcendental loving service of the Lord.
Canto 1 Page 539

The dvéja-bandhus do not belong to the three upper classes. Karma-çreyasi means “in the
best sädhana.”
Bhavartha Dipika
kià ca stré-çüdreti. dvija-bandhavas trai-varëikeñv adhamäs teñäm. karma-rüpe çreyaù-
sädhane evaà bhaved anenaiva prakäreëa bhavatu. iti ata eva teñäà kåpayä
bhäratäkhyänaà muninä kåtam.
Çré Subodhiné:
The “women" are useful in the performance of the sacrifices, as the husband is supposed
to do the “sacrifice" accompanied by his wife. Through this, she is entitled to listen to
the Vedic chanting. But if there is no son born to her or the husband is dead then the
wife is not supposed to participate in the performance of the sacrifices. Hence these
"ladies" of the households of the Brahmins, the warrior class and the Vaisyaas are not
entitled to listen to the Vedic chanting, as they cannot sit, to do the "sacrifice". By the
word "Sudraas", only those persons, who do not come to be used or whose service is not
required for these sacrifices, are referred to. The “Sudraas", who serve their “masters",
who perform the sacrifices are entitled to eat the “sacrificial food", and can be used to
work and serve in the conduct of these sacrifices, and in this way, they can listen to the
chanting of the Vedic Manthras.
The word "relatives of the twice-born" (Dwijabandhoonaam) refers to those “uncultured

and impure" persons of the first three castes. When the “husband" is alive, if a wife gets a
son, through her “paramour", then this "son" is called as “the excluded one". Likewise a
"son" born to a wife, after the death of her husband, but through a “paramour"! These
“sons" are not entitled to listen to the Vedic chanting.
There are innumerable persons, who are ignorant of the welfare like getting sons,
heaven etc. through the performance of the Vedic sacrifices. For these persons,
attainment of welfare and prosperity, through any other way, is not possible. Hence, for
the attainment of welfare for these persons, Sri Veda Vyaasa created the epic
“Mahabharata".
In other words, those persons, who have no authority to listen to the Vedas will get the
benefits from listening to the "Mahabharata’ epic. Does it mean, that these persons
cannot get any benefit from something else? Especially, when the “results and benefits"
which flow from the Vedic studies are “supernatural", and how can the same benefits
accrue to the person, who studies or listens to the Mahabharata? The answer is given to
this doubt, by saying that, though the epic Mahabharata is considered as “worldly", (as it
is applicable to all, in common) and also is considered as a commentary to the Vedas, it
is treated as "supernatural". In this way, in epics such as Mahabharata, both "worldly"
(Loukik) and "supernatural" (Aloukik) matters are dealt with, and the Results which
accrue are very beneficial to all. The words “Bharatam" via. pertaining to the family
lineage of King Bharata, and “Aakhyanam” viz. that this epic has very significant
"meaning" also. In fact, It is said, that by listening to the history of the kings of king
Bharata's family, a person will not get attachment to both “infatuation” and “desires”.
This is due to the fact, that king Bharata had crossed the threshold of “Maya" himself.
Hence, listening to his "story” will make the listeners, free of infatuation and desires,
and will confer also the knowledge of the supernatural nature of “Dharma” very easily.
Sri Veda Vyaasa thinking about this principle, created the epic Mahabharata, with a
view to redeem the sorrow and unhappiness of all persons, who do not have “authority"
Canto 1 Page 540

view to redeem the sorrow and unhappiness of all persons, who do not have “authority"
to listen or study the Vedas.
Other thoughts
26-31 Vyasadeva’s dissatisfaction

1.4.26
evaà pravåttasya sadä

bhütänäà çreyasi dvijäù
sarvätmakenäpi yadä
nätuñyad dhådayaà tataù
evam—thus; pravåttasya—one who is engaged in; sadä—always; bhütänäm—of the living
beings; çreyasi—in the ultimate good; dvijäù—O twice-born; sarvätmakena api—by all
means; yadä—when; na—not; atuñyat—become satisfied; hådayam—mind; tataù—at that.
SP Translation
O twice-born brähmaëas, still his mind was not satisfied, although he engaged himself in
working for the total welfare of all people.

O brähmaëas! Though he had engaged himself in this way for the welfare of all beings,
his heart was not satisfied with all of that. Being not completely satisfied in heart,
sitting in a solitary spot on the bank of the Sarasvaté River, the knower of dharma began
to contemplate. He then spoke as follows.
VA translation
“Oh Brahmins! In this way even after doing good and conferring welfare to everyone, the
inner mind of Sri Veda Vyaasa did not feel fully satisfied. Once, while sitting on the
sacred banks of the Saraswati river, alone, Sri Veda Vyaasa, the knower of "Dharma"
began to tell to himself, the following, while contemplating on the reason for this inner
dissatisfaction.”
Summary of verse:
Purport
Çré Vyäsadeva was not satisfied with himself, although he had prepared literatures of
Vedic value for the all-around welfare of the general mass of people. It was expected that
he would be satisfied by all such activities, but ultimately he was not satisfied.

Sarvätmakena means the same as sarvätmanä (by the whole). Na ati prasédad hròayaù
means “he whose heart was not completely pleased.” Because of dissatisfaction in his
heart he began to conjecture (vitarkayan). He spoke to himself internally.
Bhavartha Dipika
Canto 1 Page 541

Bhavartha Dipika
evam anena prakäreëa. bhütänäà çreyasi hite. sarvätmakenäpi karmaëä.
Çré Subodhiné:
The creation of Mahabharata, being the commentary on the Vedas, became a great act
of conferring welfare and help to everyone, it is said, that "Dharma" confers inner mind's
satisfaction. In the absence of the "result", in the form of this inner "satisfaction", any
righteous action is deemed only as a useless effort! This has been explained earlier too.
In feet it is said, that such an "effort" leads to sorrow instead! The addressal of “Oh
Brahmins" is made to remind them about this, as it is one's “duty" to remember, what has
been learnt earlier. “Oh Brahmins!" The “forgotten Dharma” may not give you all inner
satisfaction or happiness. But after all, its “ignorance’ does not male it into “Adharma"
(unrighteousness)!
Here, Sri Veda Vyaasa had the knowledge, that the divine “Aatma" is present
everywhere. Yet, he did not have peace and happiness, in his inner self. This, he thought
to himself was indeed very surprising! The “surprising factor” was, that Sri Veda Vyaasa
had both divine "Jnana” (wisdom) and “compassion" (Daya). Moreover, he was fully
devoted to the practice of “Dharma” too! Even that, he did not get peace and happiness
in his mind.
Usually, a person is entitled to get happy on the successful completion of his allotted
task! But Sri Veda Vyaasa did not get satisfaction. Hence, the “task” completed,
remained to be “fruitless".
Sri Veda Vyaasa now seriously thought, that “when I myself am unable to get my mind
fully satisfied, how can anyone else attain satisfaction, peace and happiness with my
creation? Due to this, my effort has become useless!". This way of thinking made Sri
Veda Vyaasa, unhappy.
Sri Veda Vyaasa is the incarnation of “Jnana” (wisdom) of our Lord Sri Narayana. Due
to this, he understood, that our Lord desired to make him do something else. This
thought consoled him a bit, but he did not get full peace of mind. He, now got certain,
that he will be blessed by our Lord, with sufficient knowledge like before, to deal with
the present “unhappiness”. Thinking like this, he sat on the banks of the sacred
Saraswati river, as this river redeems, the sins of everyone! He began to contemplate
about his state of unhappiness, and he got his state of mind logically analyzed and got
determined. He sat alone now. In this way he avoided the “crowd” of persons eager to
know about the various aspects of “Dharma”. He desired his mind to be in an
“undisturbed' state! Being a “deserving person" of the highest category, he had come to
know, about the necessity to be alone, and be ‘anxiety free"! The word ‘knower of
Dharma" (Dharmavit) indicates that Sri Veda Vyaasa was fully aware of the ways and
means of Dharma!
Firstly, through the next 2 verses, whatever "tasks” completed by Sri Veda Vyaasa, so far,
are recanted.
Other thoughts

1.4.27
Canto 1 Page 542

1.4.27
nätiprasédad-dhådayaù
sarasvatyäs taöe çucau
vitarkayan vivikta-stha
idaà coväca dharma-vit
na—not; atiprasédat—very much satisfied; hådayaù—at heart; sarasvatyäù—of the River
Sarasvaté; taöe—on the bank of; çucau—being purified; vitarkayan—having considered;
vivikta-sthaù—situated in a lonely place; idam ca—also this; uväca—said; dharma-vit—one
who knows what religion is.
SP Translation
Thus the sage, being dissatisfied at heart, at once began to reflect, because he knew the
essence of religion, and he said within himself:
VCT translation
In verse 26
VA translation
In verse 26
Summary of verse:
Purport
The sage began to search out the cause of not being satisfied at heart. Perfection is never
attained until one is satisfied at heart. This satisfaction of heart has to be searched out
beyond matter.

In verse 26
Bhavartha Dipika
na ati-prasédat. hådayaà yasya saù. cittäprasattau hetuà vitarkayann idam uväca
svagatam.
Çré Subodhiné:
In verse 26
Other thoughts

28-31 Vyasadeva’s contemplation on causes
1.4.28-29
dhåta-vratena hi mayä
chandäàsi guravo 'gnayaù
Canto 1 Page 543

chandäàsi guravo 'gnayaù
mänitä nirvyalékena
gåhétaà cänuçäsanam
bhärata-vyapadeçena
hy ämnäyärthaç ca pradarçitaù
dåçyate yatra dharmädi
stré-çüdrädibhir apy uta
dhåta-vratena—under a strict disciplinary vow; hi—certainly; mayä—by me; chandäàsi—
the Vedic hymns; guravaù—the spiritual masters; agnayaù—the sacrificial fire; mänitäù—
properly worshiped; nirvyalékena—without pretense; gåhétam ca—also accepted;
anuçäsanam—traditional discipline; bhärata—the Mahäbhärata; vyapadeçena—by
compilation of; hi—certainly; ämnäya-arthaù—import of disciplic succession; ca—and;
pradarçitaù—properly explained; dåçyate—by what is necessary; yatra—where; dharma-
ädiù—the path of religion; stré-çüdra-ädibhiù api—even by women, çüdras, etc.; uta—
spoken.
SP Translation
I have, under strict disciplinary vows, unpretentiously worshiped the Vedas, the spiritual
masters and the altar of sacrifice. I have also abided by the rulings and have shown the
import of disciplic succession through the explanation of the Mahäbhärata, by which even
women, çüdras and others [friends of the twice-born] can see the path of religion.

I have respected the Vedas, the gurus and fire with sincerity and strict vows, and
observed the rules.
Through the Mahäbhärata, in which dharma, artha, käma and mokña for the women,
çüdras, what to speak of the higher castes, is seen, I have clearly shown the meaning of
the Vedas. But still, my soul situated in the body, though powerful with austerity and
knowledge by nature, appears incomplete and inferior, even though endowed with
power arising from studying the Vedas.
VA translation
“I have, by observing the vow of continence and others, worshipped, with a sincere
guileless heart and attitude, the Vedas, my Guru and also “fire". I have disciplined myself
to accept and follow their “orders”! I have also followed the "Dharma” fully, by initiating
disciples on all the things, which I have learnt and practiced."
"Through the creation of Mahabharata, the true meaning and purport of the Vedas have
got spread in the Universe. This Mahabharata, though regarded as an "epic", in reality,
the inner meaning of the Vedas has been explained here. Even women, the Sudraas and
others, through the medium of this epic Mahabharata, can attain the knowledge of
Dharma, very easily."
Summary of verse:
Purport
No one can understand the import of the Vedas without having undergone a strict
disciplinary vow and disciplic succession. The Vedas, spiritual masters and sacrificial fire
Canto 1 Page 544
disciplinary vow and disciplic succession. The Vedas, spiritual masters and sacrificial fire
must be worshiped by the desiring candidate. All these intricacies of Vedic knowledge
are systematically presented in the Mahäbhärata for the understanding of the woman
class, the laborer class and the unqualified members of brähmaëa, kñatriya or vaiçya
families. In this age, the Mahäbhärata is more essential than the original Vedas.

My soul situated in the body (daiyaù), though complete with austerity and knowledge
(vibhuù) by nature (ätmanä), feels incomplete (asampanna); and not only incomplete, but
also inferior (asattama) even though endowed with power arising from the excellent
results derived by hearing and studying the Vedas. Another version of the text has
uçattama (most pleased with). In either case, as part of a compound, the suffix vé can be
added with the meaning “possessing.”
Bhavartha Dipika
nirvyalékena niñkapaöa-buddhyä mänitäù püjitäù.
Çré Subodhiné:
Sri Veda Vyaas says, that he had observed the vow of continence and also all the rules
the Vedic "Dharma"! “I have adorned my Guru, and also worshipped Agni (fire). After
knowing the meaning of the “Vedic" rules. I have devotedly followed them fully and in
this way. I have offered my respect to them! I have made all my “Gurus" also very happy.
I showed my deep respect to them, in this way, by making them happy! I have offered
the appropriate “oblations" to the celestial "fire", and in this way, I have exhibited my
respect for “fire"! I never practiced all these, with a view to "mislead' people like the non-
righteous persons do, as I did all these, like our Lord Himself, who makes everyone adopt
the path and means as determined by Him, out of His compassion and love for everyone!
Moreover, all these practices were done by me with a guileless mind and attitude"!
Sri Veda Vyaasa created Mahabharata only for the sake of "Dharma” - this is being said
through the next
In reality, Mahabharata, like the "Kalpasutras" explains the purport and meaning of the
Vedas only. Even then, this treatise has been called only as an “epic" (Itihaasa). This was
done (i.e. this treatise was not treated as a “Veda" itself) with a view to make this freely
available to everyone (women, the Sudraas and others), as the "Vedas" are prohibited for
certain categories of persons already explained above. That is the reason, Sri Veda
Vyaasa created this "Mahabharata" as an “epic” only.
The “Dharma", as described in the Vedas, is not usually understood by women, the
Sudraas and others. But the meaning and purport of the Vedas, as given in this epic
Mahabharata can he easily understood by all, even without being instructed. The
“supernatural” state of the Mahabharata is conferred by the description of the meaning
of the Vedas, and the “worldly" status is attained, through the description of the “worldly
Dharma" described therein. In this way, the Dharma and the meanings of the Vedas, as
described in this Mahabharata are “supernatural" (Aloukik) indeed!
In this way, even after observing all the disciplines of “Dharma", the “result" (Phalam) of
such observance (happiness and peace in the inner mind) did not take place - as per the
next verse.
Other thoughts
Canto 1 Page 545

1.4.30
tathäpi bata me daihyo

hy ätmä caivätmanä vibhuù
asampanna iväbhäti
brahma-varcasya sattamaù
tathäpi—although; bata—defect; me—mine; daihyaù—situated in the body; hi—certainly;
ätmä—living being; ca—and; eva—even; ätmanä—myself; vibhuù—sufficient;
asampannaù—wanting in; iva äbhäti—it appears to be; brahma-varcasya—of the
Vedäntists; sattamaù—the supreme.
SP Translation
I am feeling incomplete, though I myself am fully equipped with everything required by
the Vedas.
VCT translation
In verse 28
VA translation
“Even after observing this “Dharma" scrupulously, my “Aatma" did not get free from the
“ego" of “bodily" identification! Hence, my “Aatma", despite being endowed with the
“brilliance" of “Brahman", which is omnipotent, was feeling unfulfilled and dissatisfied.
Utterly showing itself as an untruth!"
Summary of verse:
Purport
Undoubtedly Çréla Vyäsadeva was complete in all the details of Vedic achievements.
Purification of the living being submerged in matter is made possible by the prescribed
activities in the Vedas, but the ultimate achievement is different. Unless it is attained,
the living being, even though fully equipped, cannot be situated in the transcendentally
normal stage. Çréla Vyäsadeva appeared to have lost the clue and therefore felt
dissatisfaction.

In verse 28
Bhavartha Dipika
daihyaù dehe bhava ätmä jévo vastuto vibhuù paripürëa eva. ätmanä svena
rüpeëäsampannas tädätmyam apräpta iväbhäti. brahma-varcasaà veda-
çravaëädhyäpanotkarña-jaà tejas tatra sädhavo brahma-varcasyäs teñu sattamo ’ti-çreñöho
’pi. yadvä na kevalam asampanna iväbhäti pratyuta brahma-varcasé brahma-varcasavän apy
asattama iväbhaöi. päöhäntare kamanéyatamo ’péti.
Canto 1 Page 546

asattama iväbhaöi. päöhäntare kamanéyatamo ’péti.
Çré Subodhiné:
Sri Veda Vyaasa is now “repenting" - that all his efforts towards “Dharma" has inked
become a "waste" only! This view is conveyed through the word "Bata" (alas). Only in a
brahmin's body, the idea that "I am an "Aatma" arises towards one's “body". In other
words, this idea does not get arisen in other types of “bodies" (other castes). When a
person's quality of “Satwa" (harmony) becomes "pure", then only this thought of
“Brahman" (ultimate truth) gets arisen in his mind. Due to the absence of this "pure
Satwa", a person gets attached to the “bodies" and treats everyone as different from
oneself - including division of the one divine "Aatma" also as “many"! Here, Sri Veda
Vyaasa appears to have lost the vision of seeing the One, undivided divine "Aatma"
everywhere (Sarvaatmabhava). Hence, he was deprived of the “result" of inner “Aatmic"
satisfaction and peace.
A doubt arises here. Sri Veda Vyaasa was a great Yogi and how come, he got this
inspiration of treating his ‘body" as the "Aatma”? Answering this, it is said, that in the
Yogi, the “relationship" with his own mind is prominent or special. Hence, here, this
division between the body and “Aatma" has been accepted. Through this only, despite
being a Yogi, Sri Vyaasa did not get the vision of seeing the “Aatma" everywhere.
If we examine this division between "body” and “Aatma" from the Vedic point of view
also, we have to state, that "mind" is made up of “food" i.e. as per the “eating of food”, the
mind of man is made. This “division" in mind become a “reality", due to the different
natures of “food". In the "Nyaya" (logic) system, the existence of “many minds" different
from the "Aatma" has been accepted. Through these “divisions of mind", they have also
accepted the “divisions" in the “Aatma" also!
Keeping all the above explanations in view, we should see the proper meaning of the
words, “Dehya Aatma" used in this verse i.e, the "Aatma" with the ego of a body. The
"Aatma" with the “ego" of mind are innumerable and separate. Hence, the word used
here is "Dehya Aatma" (see meaning as given above). In other words, we can interpret
this to mean, that the “Aatma" with the ignorance of a "body" is always a ‘separate
different" entity. Like fire gets into the entire circumference of an iron ball, in the same
way, the “Aatma” appears as separate and different, when it accepts the flow of different
types of thoughts of the mind! In this way, the "Aatma" looks ''different” from each
other. Thus, the Aatma, which is “egoistic with the body" cannot become happy or
satisfied with itself! In the same way, the “Aatma" of the Yogi also cannot become
satisfied with the “ego of the mind". Like a person who is attached to the "body" becomes
satisfied and happy with the enjoyment of desired objects and their attainment, in the
same way, the Yogi also becomes satisfied with the attainments of his inner mind (i.e. at
the mental level).
"Aatma" is one only and is omnipotent. It has everything under its command and
control. But due to identification with the “body", it remains as though it is unfulfilled
and dissatisfied - despite every joy, object and material being under its control! This
“attitude" of being “unsatisfied" is denoted, through the use of the word "Yiva" (as
though) in this verse.
Really, this "Aatma" is always brilliant with the "brilliance" of Brahman! “I have attained
easily, the “brilliance of Brahman", through the study and teaching of the Vedas, and my
“Aatma” is filled up with this. Even then, I am feeling a great “void”, and something very
Canto 1 Page 547

“Aatma” is filled up with this. Even then, I am feeling a great “void”, and something very
much “blissing" in this - something “unreal!" Alternately, the words used in this verse,
would also mean. “Despite being the “best" due to the presence of the “brilliance of
Brahman", this “Aatma" of mine is feeling unfulfilled and incomplete"! Really, it is due
to the strength of the Vedic knowledge only, a person attains the brilliance of Brahman,
and this is considered as the “highest blessings" for Brahmins. But even with this
"blessing", Sri Veda Vyaasa felt, as though, his “Aatma" is very poorly endowed. “This
feeling was not proper" - thus, Sri Veda Vyaasa thought!
From this state of mental dissatisfaction of Sri Veda Vyaasa, we can surmise that, there,
indeed, is the presence of a valid reason for this. Accordingly, he gives out the “reason"
for this, through his Yogic contemplation (i.e. whatever he was “inspired' with).
Krama Sandarbha
vibhuù svataù jïänädisampanno ’pi ätmanä bhagavatä asampanna iva
tadvetukasampattiviçeñamapräpta iväbhäti. yo hi vakñyate çrénäradena imaà
svanigamamityantena granthena. uçattama iti päöhe brahmavarccaséti jïeyam.
Though I was complete with knowledge etc. I felt as if I had not obtained some treasure
from the Lord (ätmanä). This is explained later by Närada in SB 1.5.3.9. Another version
has uçattama instead of asattamaù.
Other thoughts

1.4.31
kià vä bhägavatä dharmä

na präyeëa nirüpitäù
priyäù paramahaàsänäà
ta eva hy acyuta-priyäù
kim vä—or; bhägavatäù dharmäù—devotional activities of the living beings; na—not;
präyeëa—almost; nirüpitäù—directed; priyäù—dear; paramahaàsänäm—of the perfect
beings; te eva—that also; hi—certainly; acyuta—the infallible; priyäù—attractive.
SP Translation
This may be because I did not specifically point out the devotional service of the Lord,
which is dear both to perfect beings and to the infallible Lord.
VCT translation
Perhaps the path of bhakti pleasing to the most elevated devotees has not been
sufficiently described. And the elevated devotees alone are dear to the Lord.
VA translation
“Alternately, is this dissatisfaction in my mind caused by my failure to describe the
Bhagavata Dharma" connected and related to our Lord?
This "Bhagavata Dharma" is very dear to the noble saints and “Paramahamsaas". This
Canto 1 Page 548

This "Bhagavata Dharma" is very dear to the noble saints and “Paramahamsaas". This
“Dharma" only can confer the actual "Darsan" of our Lord for the devotees. In reality
this Bhagavata dharma only is very pleasing and loved by our Lord.”
Summary of verse:
Purport
The cause of the dissatisfaction which was being felt by Çréla Vyäsadeva is expressed
herein in his own words. This was felt for the normal condition of the living being in
the devotional service of the Lord. Unless one is fixed in the normal condition of
service, neither the Lord nor the living being can become fully satisfied. This defect was
felt by him when Närada Muni, his spiritual master, reached him. It is described as
follows.

Vyäsä begins to intuit the reason for his dissatisfaction. Präyana means abundantly. The
word te refers to the paramahaàsas. It is not possible to explain the word bhägavatä
dharmä as jïäna. It is bhakti only for it is later said:
tad-väg-visargo janatägha-viplavo yasmin prati-çlokam abaddhavaty api

nämäny anantasya yaço ’ìkitäni yat çåëvanti gäyanti gåëanti sädhavaù
The use of words in which, though not perfectly composed, there are the names of the
Lord and descriptions of his glories which devotes hear, sing, and again receive, destroys
the sins of all people. SB 1.5.11
And thus the word paramahaàsänäm refers only to the devotees, not to the jïänés.
Bhägavatam should always be connected with the devotees who are called paramahaàsas.
It should never be taken as the property of the jïänés.
bhavatänudita-präyaà yaço bhagavato ’malam

yenaiväsau na tuñyeta manye tad darçanaà khilam
You have not actually broadcast the sublime and spotless glories of the Personality of
Godhead. That philosophy which does not satisfy the transcendental senses of the Lord is
considered worthless. SB 1.5.8
Bhavartha Dipika
asampattau hetuà svayam eväçaìkate, kià veti. präyeëa bhüyastvena. hi yasmät ta eva
dharmä acyutasya priyäù.
Çré Subodhiné:
This “Bhagavata Dharma" is closely related to our Lord, through proof (evidence),
through the "Saadhan" (spiritual practices) and the "result” (Phalam) also. “I have
followed these rules and practices of “Bhagavata Dharma”, but I have failed to describe it
fully. I have been given the “authority” to describe and explain this. 1 have, up to now,
described the "Dharma” of everyone and for everybody; but I have yet to describe the
“Dharma” of the devotees and the noble saints of the “Paramahamsa" nature. Though I
have explained the "Dharma" of the Sannyasis, and those of the wandering monks,
(Avadoot) though these “practices” are not dear to the noble saints of the
“Paramahamsa” nature! The reason is that, in these practices, there is a lot of stress and
Canto 1 Page 549

“Paramahamsa” nature! The reason is that, in these practices, there is a lot of stress and
difficulties, and the result or benefit is very little only!
Sri Veda Vyaasa thought to himself now, that in the Anusasan Parva of Mahabharata,
he had explained this “Bhagavata Dharma”. For this, he offers the answer by telling that
“Na Praayena” - “Perhaps I have not done enough justice to it's total explanation". The
“Dharma" connected with our Lord is considered as “free and independent'' (Swatantra).
If this “Dharma" is explained away, only as “part” of something else, then this
explanation is as good as "no explanation” and is defective (inappropriate, as this is an
independent path of great value). In the Anusasan Parva of Mahabharata, this
“Dharma” has been explained, as part of "Kaala" (time) and not in an independent way!
“I have not explained this glorious "Bhagavata Dharma" in an independent and

prominent wavy my feelings of unhappiness and discontentment is due to this failure on
my part only”
By the use of the word “Paramahamsa', only our Lord’s devotees (Bhakthas) are
indicated. The word contains the meaning of “the highest devotees of the Lord, who is
the highest" (Paramasya Hamsa" - “Paramaascha Te Hamsa"). In other words, these
devotees belong to our Lord only (Bhagavadeeya). In fact, all other systems are also
designed to make the devotee “belonging to our Lord’ only. On becoming totally
belonging to our Lord, a devotee will love and like only the “Bhagavat Dharma" as our
Lord only is the supreme “Aatma" of everyone! Our Lord i.e. our “Aatma" is considered
as the “dearest" to everyone, over and above, everything else!
Like a devotee becomes eager to have the “Darsan" of the celestial deity presiding over
the Ganges river after having the “Darsan" of the Ganges river, in the same way, after
getting the knowledge(Jnana) of the “Aatma'', a devotee, gets eager to have the “Darsan"
of our Lord, who is the "Paramahamsa" (supreme “Aatma”). A devotee can get the
“Darsan” of the Paramahamsa only through the practice of Bhagavata Dharma".
Sri Veda Vyaasa asks the question to himself, as to why, he has got this pressing desire to
describe the “Bhagavata Dharma"? Answering this, by himself, he says that, “This
Bhagavata Dharma, which is fully connected to our Lord, is liked and loved by our Lord
Achyuta Himself'. Here, our Sri Mahaprabhuji has brought out the subtle difference in
the attitude of “Bhakthi” between the Paramahamsa devotees, attached to the
‘imperishable Brahman"(Akshata) and the devotees, who are devoted and loving to our
Lord Sri Achyuta only. He says, that the devotees who are devoted to the “imperishable
Brahman" are considereds "lower". (Gowna) as they do not become “beloved" (being
loved) by our Lord. The 'Dharma" connected with our Lord enables the devotee to attain
the “result” in his “Aatma" i.e. this dharma is very much liked by our Lord, as the result
of this dharma enables the devotee to attain our lord! The word “Achyuta" denotes both
our Lord and His devotees.
Krama Sandarbha
svayamapi tathaiväha priyä iti.
He himself explains the reason for dissatisfaction. Devotees are dear to him.
Other thoughts
32-33 Narada visits Vyasadeva

Canto 1 Page 550
1.4.32
tasyaivaà khilam ätmänaà

manyamänasya khidyataù
kåñëasya närado 'bhyägäd
äçramaà präg udähåtam
tasya—his; evam—thus; khilam—inferior; ätmänam—soul; manyamänasya—thinking
within the mind; khidyataù—regretting; kåñëasya—of Kåñëa-dvaipäyana Vyäsa; näradaù
abhyägät—Närada came there; äçramam—the cottage; präk—before; udähåtam—said.
SP Translation
As mentioned before, Närada reached the cottage of Kåñëa-dvaipäyana Vyäsa on the
banks of the Sarasvaté just as Vyäsadeva was regretting his defects.
VCT translation
As Vyäsa was lamenting, considering himself most vile, Närada approached the
hermitage, which was previously described.
VA translation
“In this way, after considering himself as unfulfilled, when Sri Veda Vyaasa was feeling
very unhappy and sorrowful, sage Naarada, a great devotee of our Lord Sri Krishna, came
to the holy hermitage of Sage Vyaasa, situated on the sacred Saraswati river."
Summary of verse:
Purport
The vacuum felt by Vyäsadeva was not due to his lack of knowledge. Bhägavata-dharma
is purely devotional service of the Lord to which the monist has no access. The monist is
not counted amongst the paramahaàsas (the most perfect of the renounced order of
life). Çrémad-Bhägavatam is full of narrations of the transcendental activities of the
Personality of Godhead. Although Vyäsadeva was an empowered divinity, he still felt
dissatisfaction because in none of his works were the transcendental activities of the
Lord properly explained. The inspiration was infused by Çré Kåñëa directly in the heart
of Vyäsadeva, and thus he felt the vacuum as explained above. It is definitely expressed
herewith that without the transcendental loving service of the Lord, everything is void;
but in the transcendental service of the Lord, everything is tangible without any
separate attempt at fruitive work or empiric philosophical speculation.

Khilam means “vile.” Vyäsa’s hermitage was on the bank of the Sarasvaté as previously
described (präg udähåtam). Lacking complete knowledge and being dissatisfied are
impossible for Vyäsa, since he is an avatära of the Lord. Therefore it should be understood
that these conditions were strongly produced by Kåñëa himself in order to manifest the
Bhägavatam, the crest jewel of all the scriptures, which is non-different from him.
Canto 1 Page 551

Bhägavatam, the crest jewel of all the scriptures, which is non-different from him.
Similarly, even Balaräma’s knowledge became covered by Kåñëa for the beauty of the
pastimes in bewildering Brahmä. The Bhägavatam became manifest by the instructions of
Närada; however it should be understood that the even the chief goal of human endeavor,
liberation, is achieved only by bhakti, and not by any other method.
yat karmabhir yat tapasä jïäna-vairägyataç ca yat

yogena däna-dharmeëa çreyobhir itarair apisarvaà
mad-bhakti-yogena mad-bhakto labhate ’ïjasä
svargäpavargaà mad-dhäma kathaïcid yadi väïchati
Everything that can be achieved by karma, penance, jïäna, vairägya, mystic yoga, charity,
dharma and all other auspicious means of perfecting life is easily achieved by my devotee
through bhakti. If somehow or other my devotee desires Svarga, liberation, or residence in
my abode, he easily achieves such benedictions. SB 11.20.32-33
kià vä yogena säìkhyena nyäsa-svädhyäyayor api

kià vä çreyobhir anyaiç ca na yaträtma-prado hariù
What is the use of yoga, säìkhya, sannyäsa, study of the Vedas, other auspicious acts, in
which the Lord does not give realization of himself?
SB 4.31.12
Thus the unique meaning of all the scriptures becomes visible to all people by bhakti.
Bhavartha Dipika
khilaà nyünam. khidyataù khedaà präpnuvataù. kåñëasya vyäsasya. prägudähåtaà
sarasvatétérastham.
Çré Subodhiné:
The purport of the words used by our Sri Mahaprabhuji vii. “The use of the word
“Aashrama" is to redeem the blemish of “unrighteous status" (Paakhanda) is, that both
this ‘Aashrama' of Sannyasa (renunciation) and of “Paramahamsa" are without the
blemish of “unrighteousness". If this is so, why then the word “Paramahamsa" is used,
though the "Bhagavata Dharma" is common to all? Answering this, it is said, that
“usually only Paramahamsa devotees are attached and loving to this “Bhagavata
Dharma".
Sage Naarada has got the “authority” to initiate anyone on this “Bhagavata Dharma”.
Hence, he came to Sri Veda Vyaasa’s hermitage. In the first instance Sri Veda Vyaasa
was feeling very unhappy, about his “creations’ (treatises) i.e. lower in order! He was
feeling sorrowful by thinking that, “If I were to, by myself, describe the Bhagavata
Dharma, then it may go against the ideas and ideals explained in Mahabharata and other
treatises made by me, so far. As such, the authority of my words will be questioned, due
to contradictions. If sage Naarada were to describe the “Bhagavata Dharma", there will
not be any opposition or contradiction!
Sri Veda Vyaasa has been called here as “Krishna” - as the words of Sri Bhagavatam
glorifying our Lord Sri Krishna are considered as the “best”, and through this Sage
Vyaasa is considered as the “best”. Alternately, we may also say, that Sage Naarada, the
devotee of our Lord Sri Krishna had come there i.e. to the sacred banks of the Saraswati
river.
Canto 1 Page 552

Whatever Sri Veda Vyaasa did, for the purpose of removing his sorrow, is being told,
through the next
Other thoughts

1.4.33
tam abhijïäya sahasä

pratyutthäyägataà muniù
püjayäm äsa vidhivan
näradaà sura-püjitam
tam abhijïäya—seeing the good fortune of his (Närada's) arrival; sahasä—all of a sudden;
pratyutthäya—getting up; ägatam—arrived at; muniù—Vyäsadeva; püjayäm äsa—worship;
vidhi-vat—with the same respect as offered to Vidhi (Brahmä); näradam—to Närada; sura-
püjitam—worshiped by the demigods.
SP Translation
At the auspicious arrival of Çré Närada, Çré Vyäsadeva got up respectfully and worshiped
him, giving him veneration equal to that given to Brahmäjé, the creator.
VCT translation
Understanding that Närada, worshipped by the devatäs, had suddenly arrived, Vyäsa
worshipped him as if he were Brahmä.
VA translation
“On realizing the visit of the great Sage Naarada, Sri Veda Vyaasa got up immediately,
and worshipped as per tradition. Sage Naarada, who is always worshipped by the
celestials. Sage Naarada was worshipped as befitting Lord Brahma!"
Summary of verse:
Purport
Vidhi means Brahmä, the first created living being. He is the original student as well as
professor of the Vedas. He learned it from Çré Kåñëa and taught Närada first. So Närada
is the second äcärya in the line of spiritual disciplic succession. He is the representative
of Brahmä, and therefore he is respected exactly like Brahmä, the father of all vidhis
(regulations); similarly all other successive disciples in the chain are also equally
respected as representatives of the original spiritual master.
Thus end the Bhaktivedanta purports of the First Canto, Fourth Chapter, of the
Çrémad-Bhägavatam, entitled "The Appearance of Çré Närada."

Vidhivat means like Brahmä. Vat can mean “like” according to the dictionary. Vat is
Canto 1 Page 553

Vidhivat means like Brahmä. Vat can mean “like” according to the dictionary. Vat is
compounded with vidhi.
Bhavartha Dipika
taà näradam ägatam abhijïäya sahasä praty utthäya vidhi-vat püjayäm äsa. sura-püjitam
iti brahma-lokäd ägatam ity arthaù.
Çré Subodhiné:
Sage Naarada was firmly established in his “Aatma" at all times. “Due to this, the sage
has come only to fulfill my task". He has algo come to fulfill his task of spreading the
glory of this path of “Bhakthi". Even before Sri Vyaasa could get up. Sage Naarada had
come! Sri Veda Vyaasa knew the proper ways of welcoming the masters and teachers
(Gurus) and Sage Naarada was welcomed and worshipped like Lord Brahma Himself! As
the celestials, who were of the quality of pure “Satwa" were also in need of “knowledge",
they worshipped Sage Naarada for the purpose of attaining ‘Jnana’ (knowledge). Sage
Vyaasa now worshipped Sage Naarada, like a devotee would worship Lord Brahma, with
a view to attain the “new knowledge"! The result of this "worship" will not be
“unseeable", but will be actually felt and experienced as “Jnana" or knowledge. This is
what is indicated here, through the words, “There is nothing “supernatural" here".
Thus ends the Sri Subodhini commentary of Shri Mahaprabhu Vallabhacharyaji, on

chapter 4 of Canto 1 of Shri Maha Bhagavata Purana.
Other thoughts
Canto 1 Page 554

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4 - Appearance of Narada

Tuesday, 12 December 2017 10:58

Canto 1 Page 491

Chapter 4. The Appearance of Çré Närada

Canto 1 Page 492

Canto 1 Page 493

Sarartha Darsini tika

ity evaà prasannatayä çrävayéñyäméti bruväëam. munénäà bahünäà madhye ekena

In the second division, a description of the "middle" category of "deserving" nature is

Canto 1 Page 494

As Sri Naraada gives only "knowledge pertaining to "Nara" (human), he is called as

Canto 1 Page 495

2-13 Shaunaka Rishi’s quetions

Canto 1 Page 496

Sarartha Darsini tika

Canto 1 Page 497

The second question is asked as follows.

2-13 Shaunaka Rishi’s quetions

kasmin yuge pravåtteyaà

Sarartha Darsini tika

Canto 1 Page 498

The third "question" is asked through 5 verses - pertaining to the "speaker"

2-13 Shaunaka Rishi’s quetions

tasya putro mahä-yogé

Canto 1 Page 499

Sarartha Darsini tika

Canto 1 Page 500

Sri Sukadeva is a knower of Brahman. He knows that Brahman is present everywhere in

Sri Sukadeva always "lived" in the "incontrovertible Samaadhi" (Asamprajna Samaadhi)

2-13 Shaunaka Rishi’s quetions

dåñövänuyäntam åñim ätmajam apy anagnaà

Canto 1 Page 501

Sarartha Darsini tika

2-13 Shaunaka Rishi’s quetions

katham älakñitaù pauraiù

Canto 1 Page 503

Sarartha Darsini tika

Canto 1 Page 504

2-13 Shaunaka Rishi’s quetions

Sarartha Darsini tika

Canto 1 Page 505

Çrutiù here means the essence of the Vedas.

Tattva Sandarbha 26: Baladeva Commentary:

The Bhägavatam had already previously appeared in a conversation between Brahmä

idaà bhagavatä pürvaà brahmaëe näbhi-paìkaje

Tattva Sandarbha 26: SNB Commentary:

Canto 1 Page 506

2-13 Shaunaka Rishi’s quetions

Sarartha Darsini tika

Canto 1 Page 508

2-13 Shaunaka Rishi’s quetions

Canto 1 Page 509

Sarartha Darsini tika

Canto 1 Page 510

2-13 Shaunaka Rishi’s quetions

sa samräö kasya vä hetoù

Sarartha Darsini tika

Canto 1 Page 511

2-13 Shaunaka Rishi’s quetions